Wednesday, December 28, 2005

Case Against Rabbi Mordecai Tendler - Supreme Court of the State of New York County of New York


Supreme Court of the State of New York County of New York
Filed: December 20, 2005
Index No: 05117629
Plaintiff designates New York County as the place of trial
Summons
The basis of venue is plaintiff's residence
Plaintiff resides at:
(Address removed)
County of New York

Survivors Name Removed, Plaintiff,
-against-
Kehillat New Hempstead: The Rav Aron Jofen Community Synagogue, and
Mordecai Tendler, Defendant

To the above named Defendants:
You are hearby summoned to answer the compliant in this action and to serve a copy of our answer, or, if the complaint is not served with this summons, to serve a notice of appearance, on the Plaintiff's Attorney(s) within 20 days after the service of this summons, exclusive of the day of service for within 30 days after the service is complete in this summons is not personally delivered to you within the State of New York); and in case of failure to appear or answer, judgment will be taken against you by default for the relief demanded in the complaint.

Dated: New York, New York
December 20, 2005

Yours, etc., Kramer and Dunleavy, LLP
Attorneys for Plaintiff

Lenore Kramer, Esq.
A Member of the Firm
350 Braodway, Suite 1100
New York, New York 10013
(212) 226-6662


Defendants Addresses:
Kehillat New Hempstead: The Rav Aron Jofen
720 Union Road
New Hempstead, New York 10977

Mordecai Tendler
653 Union Road
Spring Valley, New York 10977
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Supreme Court of the State of New York County of New York

Verified Complaint
Filed December 20, 2005
Index No: 05117629

Survivors Name Removed, Plaintiff,
-against-
Kehillat New Hempstead: The Rav Aron Jofen Community Synagogue, and
Mordecai Tendler, Defendants.

Plaintiff, by her attorneys, KRAMMER & DUNLEAVY, LLP., complaining of the defendants, respectfully alleges, upon information and belief, as follows:

1. That at all times hereinafter mentioned, defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE, was and still is a domestic not-for-profit corporation duly organized and existing pursuant to the Religious Corporation Law of the State of New York.

2. That at all times hereinafter mentioned, defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE held itself open to members of the public as a place of worship, guidance and sanctuary.

3. Defendant MORDECAI TENDLER was and still is the founder and leader of defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE.
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4. Upon information and belief, defendant MORDECAI TENDLER was and still is an employee of defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE.

5. At all relevant times, defendant MORDECAI TENDLER had a reputation as a scholar, educator and community leader within the Orthodox community.

6. At all relevant times, defendant MORDECAI TENDLER held himself out to the public and to the plaintiff as a counselor and advisor with an expertise in women's issues.

7. That the plaintiff (SURVIVORS NAME REMOVED) first became acquainted with defendant MORDECAI TENDLER and his work on behalf of women in 1994.

8. That beginning in 1994, plaintiff (NAME REMOVED) consulted by telephone with the defendant MORDECAI TENDLER on various personal issues.

9. That beginning in 1995, defendant MORDECAI TENDLER began to actively recruit plaintiff (NAME REMOVED) to join his congregation at defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE.

10. That in September, 1996, plaintiff (NAME REMOVED) began attending services at defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE.
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11. At all relevant times, defendant MORDECAI TENDLER took on the role of counselor and advisor to plaintiff (NAME REMOVED) and did counsel and advise her with respect to her personal, legal and financial problems.

12. At all relevant times, a relationship of confidence and trust existed between the plaintiff (NAME REMOVED) and the defendant MORDECAI TENDLER.

13. At all relevant times, defendant MORDECAI TENDLER represented to plaintiff (NAME REMOVED) that she was his "favorite" and his "closest."

14. At all relevant times, defendant MORDECAI TENDLER represented to plaintiff (NAME REMOVED) that he would "be there" for all of her needs.

15. At all relevant times, defendant MORDECAI TENDLER represented to the plaintiff (NAME REMOVED) that he would assist her in finding a prospective husband so that she would be able to marry and have children, as she wished.

16. At all relevant times, defendant MORDECAI TENDLER represented himself as an advisor, a father figure and a god to plaintiff (NAME REMOVED).

17. Beginning in November, 2001, defendant MORDECAI TENDLER began a sexual relationship with plaintiff (NAMED REMOVED).
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18. That from November 2001 through May, 2005, defendant MORDECAI TENDLER had an ongoing sexual relationship with plaintiff (NAME REMOVED).

19. That prior to and throughout the duration of the aforsaid sexual relationship, defendant MORDECAI TENDLER advised plaintiff (NAME REMOVED)
that she was "close to the possiblity of finding a husband" and that she would never find a husband in her current state.

20. That prior to and throughout the duration of the aforesaid sexual relationship, defendant MORDECAI TENDLER advised plaintiff (NAME REMOVED) to permit him to have sexual intercourse with her so that her "life would open up and men would come" to her.

21. That prior to and throughout the duration of the afordsaid sexual relationship, defendant MORDECAI TENDLER advised plaintiff (NAME REMOVED) that "Everything was closed" to her and that she should let him "open up her to the world."

22. At all relevant times, defendant "MORDECAI TENDLER advised plaintiff (NAME REMOVED) that, if she had sexual intercourse with him, "doors would open," she would be "open up to meeting men" and she "would get married and have children."

23. That from November 2001 through May, 2005, defendant MORDECAI TENDLER had sexual relations with plaintiff (NAME REMOVED) at
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various locations, including in his rabbinical study at defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE.

24. At all relevant times, defendant MORDECAI TENDLER told plaintiff (NAME REMOVED) that he "was as close to God as anyone could get."

25. At all relevant times, defendant MORDECAI TENDLER told plaintiff (NAME REMOVED) that he "talks to God all the time."

26. At all relevant times, defendant "MORDECAI TENDLER told plaintiff (NAME REMOVED) that he "was the Messiah."

27. That plaintiff (NAME REMOVED) was induced to engage in this physical relationship with defendant MORDECAI TENDLER as part of a course of sexual therapy which he represented would lead to her achieving her goals of marriage and children.

28. At all relevant times, defendant (MORDECAI TENDLER warned plaintiff (NAME REMOVED) that, if she told anyone about the sexual therapy, he "would have her placed in a straight jacket," "have her put in the penitentiary" and/or "have her thrown in jail."

29. At all relevant times, defendant "MORDECAI TENDLER warned plaintiff (NAME REMOVED) that, if she told anyone about the sexual therapy, he "would have her banned from the shul (synagogue)" and "would turn the community against her."
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30. At all relevant times, defendant MORDECAI TENDLER advised plaintiff (NAME REMOVED) that engaging in sexual relations with him, was her "only hope" to open her up to become receptive to men.

31. At all relevant times, plaintiff (NAME REMOVED) believed the words, advice and threats of defendant MORDECAI TENDLER.

32. That once plaintiff (NAME REMOVED) submitted to his course of sexual therapy, rather than assisting her to reach her goals of marriage and children, defendant MORDECAI TENDLER physically and emotionally abused plaintiff for his own sexual pleasure and gratification.


AS AND FOR A FIRST CAUSE OF ACTION FOR FRAUD

33. Plaintiff repeats and reiterates each and every allegation contained in paragraphs 1 though 32 inclusive, with the same force and effect as in specifically set forth herein at length.

34. That the aforesaid representations made by defendant MORDECAI TENDLER to plaintiff (NAME REMOVED) were false and reckless.

35. That at the time he made the aforesaid representations, defendant MORDECAI TENDLER knew them to be false and reckless.

36. That defendant MORDECAI TENDLER made the aforesaid representations with the express intent to deceive plaintiff (NAME REMOVED) and induce her into a sexual relationship with him.
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37. That in knowingly making the aforesaid false and reckless representations to plaintiff (NAME REMOVED), defendant MORDECAI TENDLER took unfair advantage of his position as her counselor and advisor.

38. Plaintiff (NAME REMOVED) relied on the false and reckless misrepresentation of defendant MORDECAI TENDLER and engaged in sexual relations with him.

39. That had plaintiff (NAME REMOVED) known that the course of sexual therapy advised by defendant MORDECAI TENDLER was solely for his personal pleasure and gratification, she would not have engaged in sexual relations with him.

40. That as a result of the foregoing, plaintiff (NAME REMOVED) was physically violated, had her reputation impugned, was ostracized from her synagogue and has lost her standing in the community.

41. That as a result of the foregoing, plaintiff (NAME REMOVED) has been injured and damaged in a sum which exceeds the jurisdictional limitations of all the lower Courts that would otherwise have jurisdiction over this action.

AS AND FOR THE SECOND CAUSE OF ACTION FOR BREACH OF FIDUCIARY DUTY

42. Plaintiff repeats and reiterates each and every allegation contained in paragraphs 1 through 41 inclusive, with the same force wand effect as if specifically set forth herein at length.
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43. At all relevant times, defendant MORDECAI TENDLER occupied a position as fiduciary to the plaintiff (NAME REMOVED) as her counselor, advisor and therapist and owed her a relationship of trust and confidence.

44. That as a result of the foregoing, defendant MORDECAI TENDLER breached his fiduciary duty to plaintiff (NAME REMOVED).

45. That as a result of the foregoing, plaintiff (NAME REMOVED) was physically violated, had her reputation impugned, was ostracized from her synagogue and lost her standing in the community.

46. That as a result of the foregoing, plaintiff (NAME REMOVED) was caused to and has suffered and sustained severe and serious personal injuries, severe and serious conscious pain and suffering, severe and serious mental distress and anguish and attendant economic losses.

47. That as a result of the foregoing, plaintiff (NAME REMOVED) has been injured and damaged in a sum which exceeds the jurisdictional limitations of all lower Courts that would other wise have jurisdiction over this action.

AS AND FOR THE THIRD CAUSE OF ACTION FOR INTENTIONAL INFLICTION OF EMOTIONAL DISTRESS

48. Plaintiff repeats and reiterates each and every allegation contained in paragraph 1 through 47 inclusive, with the same force and effect as if specifically set forth herein at length.

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49. Defendant MORDECAI TENDLER encouraged his congregates at defendant KEHILLAT NEW HEMPSTEAD: RAV ARON JOFEN COMMUNITY SYNAGOGUE, to harass, threaten and intimidate plaintiff (NAME REMOVED).

50. The congregates at defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE did harass, threaten and intimidate plaintiff (NAME REMOVED).

51. Defendant MORDECAI TENDLER engaged in a concerted scheme to embarrass, humiliate and diminish plaintiff (NAME REMOVED) in the orthodox community so as to injure her reputation and destroy her credibility.

52. Defendant MORDECAI TENDLER knew, or should have known, that his actions towards plaintiff (NAME REMOVED) in falsely inducing her into a sexual relationship, in physically violating and abusing her, in causing her to be harassed, threatened, intimidated and ostracized from the community and in intentionally injuring her reputation and standing in the community would result in serious emotional distress, pain and suffering to her.

53. In doing the actions hereinabove alleged, defendant MORDECAI TENDLER acted with willful, wanton, reckless, intentional and deliberate disregard for the likelihood that plaintiff would suffer severe emotional distress, pain and suffering as a direct and proximate result of his actions.

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54. The aforementioned wrongful conduct of defendant MORDECAI TENDLER was extreme and outrageous and went beyond all bounds of civility and decency.

55. That as a result of the foregoing, plaintiff (NAME REMOVED) was caused to suffer severe mental and emotional distress, pain and suffering.

56. That as a result of the foregoing, plaintiff (NAME REMOVED) has been injured and damaged in a sum which exceeds the jurisdictional limitations of all lower Courts that would otherwise have jurisdiction over this action.

AS AND FOR A FOURTH CAUSE OF ACTION FOR NEGLIGENT INFLICTION OF EMOTIONAL DISTRESS

57. Plaintiff repeats and reiterate each and every allegation contained in paragraphs 1 through 56 inclusive, with the same force and effect as if specifically set forth herein at length.

58. At all relevant times, defendant MORDECAI TENDLER was aware that plaintiff (NAME REMOVED) trusted him, relied on him and placed her confidence in him.

58. At all relevant times, defendant MORDECAI TENDLER knew or should have known that his actions would cause her severe mental and emotional distress, pain and suffering.
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59. That as a result of defendant's actions, plaintiff (NAME REMOVED) was caused to suffer severe mental and emotional distress, pain and suffering.

60. That as a result of the foregoing, plaintiff (NAME REMOVED) has been injured and damaged in a sum which exceeds the jurisdictional limitations of all lower Courts that would otherwise have jurisdiction over this action.

AS AND FOR A FIFTH CAUSE OF ACTION FOR NEGLIGENT RETENTION

61. Plaintiff repeats and reiterates each and every allegation contained in paragraphs 1 through 60 inclusive, with the same force and effect as if specifically set forth herein at length.

62. At all relevant times, defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE was aware of the aforesaid conduct and actions of defendant MORDECAI TENDLER.

63. At all relevant times, defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE knew or should have known of propensity of defendant MORDECAI TENDLER for the aforesaid conduct.

64. At all relevant times, defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE knew or should
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have known that defendant MORDECAI TENDLER used his rabbinical study at the synagogue to conduct his sexual therapy sessions with congregation members.

65. At all relevant times, defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE knew of facts that would lead a predent party to investigate the use by defendant MORDECAI TENDLER of his rabbinical study at the synagogue.

66. At all relevant times, defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE had notice of prior allegations of inappropriate sexual conduct by defendant MORDECAI TENDLER.

67. That in spite of the aforesaid notice of prior allegations of inappropriate sexual conduct by defendant MORDECAI TENDLER, defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE took no steps to warn or protect plaintiff and other female congregants, to adequately supervise defendant, to remove defendant from his position of authority or to make an appropriate investigation.

68. That defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE, was grossly negligent as follows: in failing to properly and adequately supervise the activities of defendant MORDECAI TENDLER; in failing to use reasonable care to correct the conduct of defendant MORDECAI TENDLER; in failing to remove defendant MORDECAI TENDLER was an employee; in failing to conduct an adequate and appropriate investigation; in
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failing to warn congregants of in failing to take the steps necessary to have prevented the fraud and assault on plaintiff; and, in further failing to exercise that degree of due care as a reasonable party under the same or similar circumstances.

69. That as a result of the foregoing, plaintiff (NAME REMOVED) was physically violated, had her reputation impugned, was ostracized from her synagogue and lost her standing in the community.

70. That as a result of the foregoing, plaintiff (NAME REMOVED) was caused to and has suffered and sustained severe and serious personal injuries, severe and serious conscious pain and suffering, severe and serious mental distress and anguish and attendant economic losses.

71. That as a result of the foregoing, plaintiff (NAME REMOVED) is entitled to recover punitive damages from and against defendant KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE.

72. That as a result of the foregoing, plaintiff (NAME REMOVED) has been injured and damaged in a sum which exceeds the jurisdictional limitations of all lower Courts that would otherwise have jurisdiction over this action.

WHEREFORE, plaintiff demands judgment against defendants KEHILLAT NEW HEMPSTEAD: THE RAV ARON JOFEN COMMUNITY SYNAGOGUE and MORDECAI TENDLER for both compensatory and punitive damages in the sum which exceeds the jurisdictional limitations of all lower Courts that would.
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otherwise have jurisdiction over this action and is within the jurisdiction of this Court

Dated: New York, New York
December 20, 2005


Yours, etc.,
KRAMER & DUNLEAVY, L.L.P.
By Lenore Kramer
A Member of the Firm
Attorneys for Plaintiff
Office and Post Office Address
350 Broadway - Suite 1100
New York, New York 10013
(212) 226-6662
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VERIFICATION

STATE OF NEW YORK )
:ss
COUNTY OF NEW YORK)

I, the undersigned, an attorney admitted to practice in the Courts of New York State, state that I am a member of the firm of KRAMER & DUNLEAVY, L.L.P. attorneys for the plaintiff in the within action; I have read the foregoing verified complain and know the contents thereof; the same is true to my own knowledge, except as to the matters therein stated to be alleged on information and belief, and as to those matters I believe it to be true. The reason this verification is made by me and not by plaintiff, is because the plaintiff is not now within the County where deponent maintains her offices.

The grounds of my belief as to all matters not stated upon my own knowledge are as follows:

Conversations with plaintiff and a review of the file maintained at my office on this matter.

I affirm that the foregoing statements are true, under the penalties of perjury.

Dated: New York, New York
December 20, 2005

Lenore Kramer

8 Comments:

Anonymous Anonymous said...

After reading the list of rabbis on The Awareness Center's site I see that Mordecai Tendler isn't the only rabbi who appears to display this offending behavior. I wonder how many other survivors of other rabbis could relate well to what Tendler's survivor has experienced?

I know for a fact that this survivor is not alone in having to confront the fact that she was manipulated by someone she trusted.

It's a horrible place to be in, especially when the reality hits.

I just hope she knows how much love and support she has out here. As do all the other women who were manipulated by this "alleged" creep.

I also want to say the same is true for survivors of other rabbis too.

December 28, 2005 10:56 PM  
Anonymous Anonymous said...

Don't forget what's on Luke Ford's site:

http://lukeford.net/profiles/profiles/mordecai_tendler.htm



A non-Jewish cleaning woman who had worked for one of the alleged survivors of Rabbi Mordecai Tendler told several community members, that Rabbi Tendler was having an affair with her employer. The cleaning woman eventually told Jane Hickerson (the investigator hired by the RCA), and various newspaper journalists of these facts.

When the Rabbinical Counsel of America (RCA) began their investigation, they informed Rabbi Tendler of their rules. Mordecai Tendler was told specifically that he was not allowed to contact or intimidate any of the witnesses or alleged survivors in this case.

Recently, the RCA attempted to interview the (non-Jewish) cleaning woman in person. At that time they discovered that Rabbi Mordecai Tendler or his supporters had committed witness tampering. They contacted the cleaning woman, brought her to a bais din of four rabbis on January 4th 2005. She was under the impression that this meeting was being conducted by the RCA.

We have a tape of the cleaning woman stating she was brought to a court meeting, with rabbis and that Rabbi Tendler was present on that date. The RCA empahatically states that the meeting did not involve the RCA at all. Since that meeting the cleaning woman has somehow been pressured into retracting her entire story, saying “it was not this rabbi, it was another rabbi.”

Tendler supporters are claiming that the RCA case was based entirely on this woman’s testimony, which is completely untrue. The RCA could not use her testimony since she was tampered with.

It has been reported that Rabbi Mordecai Tendler also contacted and intimated other survivors whose names were on the investigator’s report, causing several of them to be too frightened to come forward with their stories and evidence.

The survivor who’s cleaning woman was tampered with previously admitted to many community members explicit details of her entire relationship with Rabbi Tendler before the out of court settlement was signed.

According to the accounts of those she trusted this survivor originally went to Rabbi Tendler seeking religious instruction and spritual counseling for some personal and marriage problems. Tendler was more then willing to offered to learn with her, and offered her his personal counsel for all of her problems.

At some point during the sessions, he moved close to her and kissed her. This eventually this led to a passionate sexual contact between them. Remember he was a rabbi who was helping her with personal problems. The survivor disclosed many explicit sexual details prior to signing the settlement papers.

Amongst the survivors disclosures are also claims that she went away with Rabbi Tendler to Boston, they also would perform sexual acts in the park, in his study on a sheet he placed on the floor, etc.

The Survivor stated that she had witnessed details of his bedroom, of “Tendler’s naked body” and that he told her that he” liked sex better when she was in niddah,” and that he was “going to leave his wife and marry her.”

When this survivor discovered from close friends that he had been having sexual relations with or trying to have sexual relations with other women, she was devastated.

She ended up being hospitalized. The affair ended, and she and her husband prepared to file a suit against the rabbi for taking advantage of her when she was in a vulnerable state.

Before the threat of the lawsuit, many rabbis heard the taped conversations between Tendler and this woman. Tendler also left voice messages for this victim on her best friend’s answering machine so the victim’s husband would not know they he was scheduling secret meetings. He also said that he loved her.

Because of the evidence, there was then a large settlement paid (over $100,000) by Tendler to the victim in exchange for promises for her to be quiet, hand over the evidence, and agree never to talk about the allegations again.

Michelle Tendler (Mordecai Tendler’s wife) acknowledged in a letter that payment was made to one of the victims (copy of the handwritten letter that was signed by her is available upon request).

Another alleged survivor went to Rabbi Tendler for his guidance and counseling to help her with personal and marriage issues. He asked her to “make out” with him, eventually asked this woman to have an affair with him. She refused, and when she and her husband came forward with allegations, her husband’s job was threatened repeatedly by Rabbi Tendler. Also, the husband was maligned by Tendler and his wife to the whole community with lies and half truths.

Years ago, a woman who was a prominent member of Rabbi Mordechai Tendler’s synogogue was kicked out. Congregation members claimed that she was stalking the rabbi, but in reality Tendler and her were seen together regularly. She went to the D.A. and community members with allegations of sexual misconduct against Tendler, yet at that time no one took her seriously. Since then, Tendler has attempted to destroy her entire life.

Another one of Rabbi Tendler’s alleged Survivors is a young woman. She disclosed to various rabbis and friends of a horrific experience with Mordecai Tendler. These disclosures included threatening her with physical violence and was stalked by Tendler after he disagreed with some of her life decisions. Until this day, she is petrified that he will seek revenge on her or her family members.

A woman confided in several community members and the RCA that she had sought counseling from from Rabbi Mordecai Tendler for marital problems. After several counseling sessions, his advice to her was that she could have some affairs if she wanted. Eventually, her marriage ended in divorce, and the husband and wife claim that Tendler pitted the two of them against each other.

A 15 year old girl told a group of people around a yom tov (holiday) table that she went to Tendler for advice, and he repeatedly asked her to lift up her skirt so that he could see a black and blue mark on her thigh. She refused, and he became angry.

A man stopped going to the synogogue after he asked Tendler a niddah shailah (a question regarding family purity laws), and his answer was to do as he does – to pray for Moshiach to come so that he could have many wives.

One of the alleged survivors is a woman who has serious psychological problems. She made claims to some rabbis that Tendler forcibly had sexual relations with her, and screamed that he was the Moshiach during the act. She was also discovered on one occasion in Tendler’s personal shower by his housekeeper, and was carted away by the police, with no questions asked from his synagogue members or his family.

One woman has claimed that she and her husband went to Tendler for marriage counseling, and during personal sessions with her, he obsessed over whether she was having an extramarital affair. This woman was not having an affair, but felt that Tendler was fixated over the issue. She was feeling very uncomfortable around him, and shortly became aware of another victim’s accusations, so of course, this woman terminated the counseling sessions.

One of Rabbi Mordechai Tendler’s alleged survivors was hit and physically abused on many occasions. She disclosed this information to several community members as well as medical professionals.

An alleged survivor who lived in the community around twelve -thirteen years ago, testified to the RCA, the press and other rabbis. She explained that she left the neighborhood, became non-religious. The reason had to do with the rabbinical sexual misconduct by Tendler. This survivor stated she originally had known him by telephone conversations, calling him occasionally for rabbinical advice. Eventually she moved into the neighborhood of the synoguge.

The survivor met with Rabbi Tendler many times for advice as well as counseling and guidance on dealing with marital problems with her husband. The rabbi offered to help her obtain a get from her husband, but whenever they would meet, he would lock the door to the office, and she reported that she always had a feeling that he was sexually excited, as he would breathe heavily. She ignored these feelings, thinking it was her imagination.

One day, she met with him and a group of rabbis to finalize the get arrangements. After the meeting, Tendler asked here to stay behind. When they were alone, he asked here to go with him to another location and have sex. She was shocked, and somehow put him off. During this time, she and her five children were living in a basement apartment, and did not have enough money for food, and were about to be evicted for inability to pay rent.

After the initial sexual proposition, Tendler proceeded to call this woman several times a week, speaking to her inappropriately, asking for sex, offering to come over and bathe her, etc. Somehow, this woman kept putting him off, telling him she wasn’t ready to think of any relationship until she received her get, that there was too much on her mind, etc.

On the day that she did receive her get, she ran out of the building a soon as the procedure was complete. The rabbi ran after her, yelling out her name, asking her if she was now ready to have an affair with him. She turned around, yelled at him with some choice comments, and left. She left the community and Judaism.

Since then, the Tendler supporters have drummed up false information that Tendler was not involved in this woman’s get proceedings, but the RCA discovered clear evidence that indeed he was very much involved in the get proceedings.

December 29, 2005 10:26 AM  
Anonymous Anonymous said...

More from Luke Ford:

5/14/05

Tendlers Vs Blaus Vs Polin

My sources say: What Mordecai Tendler needed was psychological/moral/religious help. He has big problems. He thinks he's above the Torah. He gave permission to people who are a Cohen to marry a divorcee. It is in this week's Torah reading that a Cohen can not marry a woman who is divorced.

He was freeing women from their marriages on flawed and questionable grounds. One woman was warned by several people about marrying a particular guy. She married him anyway. It was exactly as predicted. She was abused in every way. Then, when she wanted a divorce, he wouldn't give her a get. She went to Mordecai Tendler. He knew that she was warned before the marriage but he dissolved her marriage on the basis that she had married without knowing whom she married. It was taking something by mistake.

People who have analyzed the things Mordecai Tendler has said on behalf of his grandfather Reb Moshe Feinstein are about to come out with a study showing that Mordecai's rulings are at variance with things his grandfather said. At the end of Reb Moshe Feinstein's life, when Mordecai Tendler was put in charge of his apartment and his ailing grandfather, his grandmother was afraid of him. He was rude to people who came to see Reb Moshe Feinstein. Mordecai has problems. It's a shame that the family did not deal with these problems.

Mordecai Tendler did something outrageous 12 years ago. Rabbi Yosef Blau spoke to his father Rabbi Moshe Tendler, who said that "Mordecai was a strange kid. He's always been a strange kid. He does idiotic things."

The Tendlers hired Hank Sheinkopf as a fixer/publicist.

Mrs. Blau was always unhappy with The Awareness Center (TAC) and she told her husband exactly why she did not approve of TAC. Mrs. Blau saw no reason to post those profiles. Just the names of people who should not be hired. That would've been enough.

Mrs. Blau told rabbi Blau that Vicki Polin went overboard, that Vicki was sensationalist, and that there was no way of controlling her. Mrs. Blau didn't like the Tendler family page on The Awareness Center website (recently removed but can be found here). She saw no reason to bring in the names of the people related to Mordecai Tendler. Why mention that Mordecai was Moshe Feinstein's grandson? Why is that part of the story? Why is that Vicki's place to put that on the internet? Though rabbi Blau was on TAC board, there was no telling Vicki what to do.

Mrs Blau told rabbi Blau: It can't be both ways. You can't cover for everything she's doing while she's doing her own thing. Mrs. Blau was very upset. Every time she sees an Awareness Center email, which come several times a day, she deletes it immediately. Mrs. Blau asked her husband -- what is accomplished by reading in the United States that someone in Netanya, Israel, is accused of something? To carry every report from around the world would make one think that sexual perversion has run amok in the Jewish community.

Rabbi Blau said that even though Vicki made mistakes, she was doing more good than harm, and if he was to leave TAC, it would be open season for sexual predators. Such predators need the fear of exposure in addition to the fear of G-d.

Mrs. Blau predicated Rabbi Blau's taking the RZA (Religious Zionists of America) presidency on his leaving TAC.

Rabbi Berman and Telushkin's crusade against rabbi Blau and TAC is to save Mordecai Gafni. Why they are protecting Gafni? Who knows? Saul has a blind eye and a deaf ear on this matter. Otherwise, Saul is wonderful.

Rabbi Yosef Blau's son was married to a disturbed woman. Therefore, the divorce was protracted and bitter. The civil divorce was quick. It was the Jewish divorce that she did not want to accept. If the Blaus gave out the papers on the divorce, the divorced woman's family would be shamed.

The Blaus will go to a wedding and people will turn away from rabbi Blau and say hello his rebbetzin. They shun rabbi Blau because of his role in TAC.

Mrs. Blau said that Vicki was the wrong intermediary for the community on this issue. She has a checkered past (that 1989 Oprah appearance) and she remains a loose cannon.

On the other hand, I've been getting calls and email from women who are profoundly grateful to Vicki Polin for the help she's given them in rebuilding their lives. This help has been far more important to them than whatever Vicki said on Oprah in 1989.

December 29, 2005 10:30 AM  
Anonymous johnny said...

Your information is factually incorrect. Rabbi Moshe Feinstein's wife died before him. Therefore, your following statement is impossible:
"At the end of Reb Moshe Feinstein's life, when Mordecai Tendler was put in charge of his apartment and his ailing grandfather, his grandmother was afraid of him."

December 29, 2005 11:51 AM  
Anonymous Anonymous said...

Whoever wrote that Rav Moshes wife died before him and therefore what was written about Tendlers treatmnet of her in Rw Moshés last years can't be true, is either a hired spinmaster or just doesn't know what he's talking about. I attended both funerals, Rav Moshes as a 20 year old single in America and his wifes as a married man in Israel. It took place in Shamgar funeral home and Harav Yaakov Levovits his/her nephew eulogized her.I already knew Rabbi Levovits at the the time, and I made his acquaintance AFTER I was married and was his neighbor being already married. MY memory is definitely NOT playing games with me

December 29, 2005 5:03 PM  
Anonymous johnny said...

I stand corrected. Rav Moshe did die first. I checked their biographies that are printed in one of the last volumes of Iggeros Moshe.

I might have been confusing Rav Moshe with Rav Yaakov, who died at around the same time. I am quite sure that Rav Yaakov's wife died before him.

December 29, 2005 7:12 PM  
Anonymous Anonymous said...

Johnny is wrong. Feinstein died BEFORE his wife:

Rabbi Feinstein memorial rites tonight in Skokie
Chicago Sun-Times
April 3, 1986

A memorial gathering for Rabbi Moshe Feinstein will be at 8 p.m. today
in the main auditorium of Hebrew Theological College, 7135 Carpenter
Rd., Skokie.

Rabbi Feinstein, 91, one of the world's leading experts on Jewish law,
died March 23 in New York. The former president of the Union of
Orthodox Rabbis of the United States and Canada was buried last week in
Jerusalem in a ceremony attended by 100,000.

Survivors include his wife, Sima; two sons, Rabbi Dovid and Rabbi
Reuven, and two daughters, Faya Schisgal and Sifra Tendler.

December 30, 2005 10:51 AM  
Anonymous Anonymous said...

wait so whats the final verdict, was tendler put in jail? it doesn't say what happened in the end anywhere

October 02, 2008 10:11 PM  

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