The Drunken Martyr

From DonnaBurstyn.com:

She’s driving home from a bar at 2 a.m. and you see her crash into a clothing store, breaking the glass on a mean street. She flies through the window, hitting somebody on the sidewalk. A 38-year old mom with four kids.

Rewind to three years earlier. Nancy, a 40-year old convert to Judaism who’d inherited a fortune, was brought to my office. They plopped her down on the couch. Ten minutes before the close of our session.

I thought she was a no-show but she finally got there. She was barely conscious. She’d been partying all night. Somebody was worried about her and brought her to my office. She was barely coherent but made another appointment and there began the relationship.

Her father was a classic narcissist. Her mother was a classic borderline. They began their lives with little and built it into a mega conglomerate. A lot of attention was paid to her older brother. Little attention was paid to her. She was always the victim. She hoarded and used and used and hoarded and felt entitled.

Upon learning about her hoarding behaviors (eight months into therapy), I asked her if she would let me into her home. She said fine. When I came to her house, it was a collection of disgust and waste, tampons mixed with hair, clothing mixed with unfinished meals, cat food, litter, ashtrays filled with cigarettes. Piles of clothing. Closets filled with clothing with tags on them.

She wears the same outfit every day – black leggings with an oversized t-shirt or sweater depending on the weather. She blames the world for her broken heart, for a man she loved who did not love her back. She pays for sex. She pays for weed. She pulls her hair out. She over-eats. Her father would fly in regularly for our sessions and would say if she only took zinc, she’d be fine. He’d march in like a Napoleon, often on somebody else’s session. I had to tell him to wait in the waiting room. It was intolerable for him.

Dad and mom divorced. Neither had anyone in their life. A lot of their attention was paid to their misery instead of their fortune.

As Nancy grew up, she depended on her parents. They provided protection at every angle. She never had to take responsibility. Her father put her in several rehabs, including Passages and Malibu, Betty Ford, UCLA. Money was no object. She did not want to get clean. She saw 12-step programs as a waste of time.

I saw her three times a week. I felt like I could not contain her. I suggested she go to an out-patient program. She said she did not want to be a loser like everyone else there. She would not go.

We started to bag the trash in her apartment. When the day came we could see carpet, it was a celebration. She hadn’t seen carpet in years. She wasn’t ready to let go of the bags of garbage. We piled them on the terrace with garbage bags filled with trash. The inside of her house became livable and she became scared. There was too much space. It was too reminiscent of the hole inside of her so she filled it and filled it with junk.

There isn’t a happy ending. She never got well. On her first car accident, her father bought off the police department so she could maintain her license. I begged him not to because she was a danger to herself and others. He did it anyway and bought her a new car.

The second accident was a tragedy. She hit a woman, a mother of four, crossing the sidewalk at night and put her in a coma. I never found out if the woman lived or died.

It was only then that the father decided to have her driver’s license revoked. He said he would send cars for her. He’d have a limo take her anywhere. She decided to buy herself a car and drive without a license.

I didn’t feel like I could help her. She didn’t want insight and growth. She didn’t want to change.

She returned home to their mansion. I haven’t heard from her since. It’s been over ten years. I think about her and the woman she hit while wasted. I think about her father who kept supplying her so she could keep using.

I spend a lot of time wondering if I would do anything different. Would I have taken the case knowing how it would turn out? It’s painful when one goes in with an open heart and feels the lack of receptivity.

Now I would’ve discontinued therapy. I was working harder than she was. That’s not a symbiotic relationship. I was babysitting her. I was her only friend.

I was bought for someone to talk to. I’d like to think that today she reflects on her responsibility but I doubt it.

These children with tremendous narcissistic injuries grow entitled to be different than others because their family’s wealth buys them this opportunity to treat others poorly. That never flew well with me.

I learned she was a classic borderline. These are the most difficult patients. They get you before you get yourself. They hook you in and keep you there and know your weak spots. To walk in the room with a borderline patient is like no other experience. They suck the air out of the room.

My office is in Beverly Hills. One day she decided to pull her pants down and put her bare butt out of the window and farted. “That’s what I think of the people of Beverly Hills,” she said.

She often talked to me with her dirty feet on my table. I’d have to remove her feet.

When she walked into the office, she wanted to claim it like a dog yearning to leave its mark. She wouldn’t sit in chairs that were warm because she said it bothered her that I saw other patients.

How could one envy that this woman could have anything she wants? It was mystifying that she chose her grandiosity. She had no charity, no love, no contribution. It was me, me, me.

This is a personality type that either I am attracted to or they attract me. I’m working through this so that I don’t get stuck with legal, ethical and boundary issues. These people get creative and seductive and it is hard to say no.

Usually we go down a list and if a person has a certain number of items on the list, we diagnose the person with a certain diagnosis and their prognosis is XYZ. With a borderline, it almost doesn’t matter what it says on the page because you feel them when they come in the room. You feel dirty and empty and drained. You feel scared. There’s no you. Just them. Lots of lies and manipulation and fear and vulnerability. Years would have to be spent to gain their trust to begin the work.

God bless those who do this work.

Who knew that it would be one of those days that would forever change your life? Dodging the bullet but always remembering the war. The day destiny would have me crawled up in its arms. Unthinkable traveling but that’s life. And here we go.

This book is dedicated to those out there who are not getting help and are still suffering. What would have to happen for you to hit bottom? What crime would you have to commit? What community would you have to lose? What parent would you have to bury? What shame would you have to experience? What wedding would you not be invited to? Or can you not get married? Are you unmarriable? Too difficult?

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Rethinking Jewish Day Schools

From DonnaBurstyn.com:

I was calculating what I spent on the education of my four daughters before they hit college. Three of them went to Orthodox Jewish day schools. A fourth one went until third grade and then was in other schools that catered to her special needs better.

I spent around $400,000 for their education.

Many people in my Orthodox Jewish community shrug their shoulders and say, we all have to spend that.

I’m having a different look at it now that I’m 50 and have two married daughters, a granddaughter and another one on the way. I’m looking at the cost of a college education.

My desire to have my kids at Orthodox Jewish day schools cost me more than their college did. It was such a tremendous strain and drain financially to keep up with what was expected of me as an Orthodox mother that in retrospect, I would’ve done it differently.

I am so bothered by what it costs for Jewish day school. I remember having a patient come to me who was a non-practicing Catholic. She had her child at a Catholic day school because they had a finer education than the public school in her district. She told me that she had to pay $212 a month. That included lunch. Everyone paid that. Why so little? Because the Archdiocese of Los Angeles subsidized the rest of the tuition.

I remember thinking how fortunate she was and how appalled I was that there wasn’t a central system that would subsidize Jewish day schools. I’m not talking about scholarships at individual schools. For seven years, I did get a discount on my bill as a single mother, but I still ended up paying out $400,000. It probably would’ve been $500,000 if I had not gotten those scholarships.

There’s a message that we’re sending our children and an expectation that they are assuming – that they should give to their children what I gave to them. I don’t agree with this message any more.

I’m trying to think of other ways than a Jewish day school to implement the ethics of our fathers, the transmission of our values, the teaching of Torah.

With my fourth daughter about to go to college, I don’t have the funds to support her going away from home. Her dream was to get good grades and to go to the best four-year college she could get into and live in a dorm and have a college life experience.

Some people reading this column will say that is not what an Orthodox girl should do. She should go to a seminary her first year out of high school.

Some of my daughters chose to do that. Another went to Bar Ilan University. But even that was thousands of dollars.

Are we telling our children that you have to be rich or you will be a beggar?

The scholarship process was so humiliating at the Jewish day schools, except for a couple of years when a gentle soul was there. He understood. He was not wealthy. Other than that, the scholarship process usually consisted of a committee of five and some would be assigned to my case. I would be asked to bring in my check stubs and they would go through everything I wrote. And then they would decide if I was eligible for a scholarship or if I was negligent with my money. If I overspent elsewhere, then I wouldn’t qualify.

This is a big issue I’ve yet to fully grapple with, but I don’t want to see for my grandchildren this same problem. I’m not in a position to support them or to make a dent in their day school tuition. The finances are much too difficult for me.

I’m self-employed. I don’t have a matching 401K plan. I have to protect my future.

I suppose I could say – let my kids struggle as I struggled. Let them have less now. They’ll have more later as a result of a Jewish education.

I’m not sure that is the case. My daughter who did not go to a Jewish school past third grade is as magnificent as the other three, even though she does not read Hebrew.

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Testament Of Faith

This article was written by the author — my mother — shortly before her death from cancer in 1970.

By Gwen Ford

“This lump will have to come out,” the doctor said kindly. My mind raced. “This little lump?” I thought. “Why, it’s not much bigger than a pea, and I feel so well, Surely there can be nothing wrong.” The doctor continued, “If it is malignant, the whole breast will have to come off.”
I walked from the doctor’s office stunned. Next came breaking the news to my husband, and later still to tell our eight-year-old daughter and six-year-old son of my need to go to hospital.
The lump proved malignant. Was God taken by surprise? Was this affliction just my luck, something over which God, the God of the sparrows, had no control?
During my hospitalization the fact that I had or had had cancer could not make me dismal for more than a moment, so close and real was the presence of Christ. Instead my life seemed filled with blessings. I left the hospital rejoicing, never doubting that cancer for me was finished forever
But then, two and a half years later came vomiting—consistent and persistent and uncontrollable. There were hospital tests, plenty of them, and then, after weeks, the verdict. It was bone cancer, in the ribs and hips and spine. There was no known cure. My husband broke the news to me through a Bible reading which was used of the Spirit of God to take away shock and fear.
Two years have come and gone since then, and I would not care to contemplate the details of that time. It is like looking back upon a nightmare. There have been months of hospitalization, months upon months of separation from husband and family as several nursing friends in distant places endeavoured to bring me back to health. Mostly it has meant confinement to bed, inability to walk, pain, innumerable vomitings, and consequent reduction to virtually a skeleton. Several times death seemed certain.
Had God forsaken me? No, I could truly say He was a God “who comforteth us in all our tribulations.” Had not His own beloved Son gone through agony worse than mine, and the Father had suffered with the Son—“God was in Christ, reconciling the world unto Himself”? I knew that God was not unmindful of my plight. His life, His presence, His strength brought comfort in the valley of the shadow. The prayers offered by my bedside, especially when I was too ill to pray myself, and the consciousness of other prayers by friends and loved ones then distant, brought comfort and assurance. How precious the promises of His Word when all else is unavailing!
The Lord’s presence and the promises from His Word can buoy us up and help us through experiences which otherwise we would not be able to endure. My husband and I were sustained by these leaves from the tree of life through innumerable crises.
Such an experience as has befallen me need not be all loss….In health, we are so prone to rely upon ourselves and our own powers to achieve and not to realize how useless our human efforts really are without God. Stripped of my ability to walk and work, I am constantly thrown upon the divine power.
When my death comes, it will not be a tragedy—a cutting off, an untimely event—but a full fruition of the Lord’s plan for my life.
Life can still be full of challenge and interest even for the invalid. Resources before untapped are now opened up. With so much apparently gone, I appreciate better and find how very much more is really left. What would I exchange for sight and the ability to think and talk? The family takes on a new preciousness after all the separation. A sunny morning, the scenes of nature, all mean more to me now.
When illness came, I found friends springing up everywhere. Their prayers and kindnesses brought cheer and comfort to the sickbed. If family and friends could be so kind, how much more our heavenly Father whose goodness we so faintly mirror?
What then of the future? Medically speaking, the bone cancer is expected to spread until finally the liver or lungs are affected, and the end is thus hastened. If this is the Lord’s will for me, I can await it without dread and say, “Ebenezer….Hitherto hath the Lord helped” me.
I fully believe the Lord will use this sickness for His glory, and that through it He will cause more good than could be accomplished by a lifetime of labour. “We are a theatre unto men and to angels.” And again, “All these things happened unto them for ensamples.”
The Lord has sustained me in a wonderful way, and I know now that His grace is sufficient for our every trial—so much so that from the time (over two years ago as I write this) that I knew I had secondary inoperable cancer (a terminal case) all concern of it has been lifted from me. The fact that I have cancer has not caused me the least shudder nor even made me think on it for more than two minutes at a time.
The prayers of God’s people, while not effecting a miracle of healing, have done something much greater—they have kept me in perfect peace, and through God’s grace I have been able to bear much suffering.
I feel very awed, grateful, and rich when I consider what the Lord has done for me. The Lord has given me this message and a wonderful husband and turned my life into a heaven. END—The Australian Record, January, 1972, p. 25

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This Week’s Torah Portion – Parashat Behar (Leviticus 25:1-26:2)

I discuss the weekly Torah portion with Rabbi Rabbs every Monday at 7pm PST on my live cam and on YouTube.

This week’s we study Parashat Behar (Leviticus 25:1-26:2).

Watch the videos.

* This week’s parasha starts out with the commandment of the Sabbatical year of rest for the land (Shmita), which has rarely been observed in Jewish history (2 Chronicles 36:21) because of its impractical nature.

* Every 50 years is the Jubilee year, the year of freedom. It does not sound practical and has rarely been observed in Jewish history.

* Torah does not want a permanent upper class and underclass.

* Torah expects people will own property.

* Poor people in Lev. 25 do not need to feel ashamed. There is no mention of charity or compassion. You don’t take care of people out of your feelings. You do it out of responsibility. During the Great Depression, it was rare for Jews to go on welfare. The community took care of its own. Free loan societies and the like.

* We’ll talk about the Agriprocessors case. How did Sholom Mordechai Rubashkin get 27 years in prison when most murderers don’t get that long of a sentence?

In 2003, I interviewed Stephen Bloom, author of the book Postville. I also spoke with journalist Jennie Rothenberg. Here’s an essay on the lucrative business of importing cheap labor from overseas.

From Wikipedia:

Sholom Mordechai Rubashkin (born October 6, 1959), an ultra-Orthodox Jew of the Lubavitcher hasidic movement, is a former executive officer and vice president of Agriprocessors, a now-bankrupt slaughterhouse and meat packing plant in Postville, Iowa formerly owned by his father, Aaron Rubashkin. During his directorship of the plant, Agriprocessors grew into the largest kosher meat producer in the United States, but was also cited for issues involving animal treatment, food safety, environmental safety, child labor, and hiring of illegal workers.
In November 2009, Rubashkin was convicted of 86 counts of financial fraud, including bank fraud, mail and wire fraud and money laundering. In June 2010, he was sentenced to 27 years in prison. In a separate trial, he was acquitted of knowingly hiring underage workers. He is currently serving his sentence in Otisville, New York. In January 2011, his lawyers filed an appeal. To date, 42 members of the US House of Representatives have sent letters to Attorney General Eric Holder, petitioning him to investigate the Rubashkin case.

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Rhapsody In Blue By Gershwin

When I hear the music, I don’t feel abandoned. Instead, I feel like my life is full and rich and exciting. I have so many plans and projects. I want to step into my cold shower, go for my 30-minute walk listening to Laura Hillenbrand‘s latest book on CD, perhaps bounce up and down for a minute and break into a run for a block or two, then prepare my delicious orange smoothie with Metamucil and sip it while I read the news online and finally launch into my day.

I’m ready to tackle the most difficult subjects. Perhaps I’ll just free write in my journal. Then I might listen back to my last therapy session and then launch into some blog posts. I’ll keep the really embarrassing ones on private for now, perhaps publish edited versions later.

This is great. I’m not thinking about sex. I haven’t had any in more than a year and that’s fine.

I don’t feel social anxiety. I feel like an actor on stage and I love the attention. I love writing about myself, my favorite topic.

I can tackle some painful topics. I haven’t even Googled “fear of abandonment” yet but I’m ready to write on this. Waiting for a girl I like to return my call or email for more than a day is agony, but that’s not the embarrassing part. What’s shameful is what my agony says about my life — empty — and my connections — few, inadequate, paltry.

Where’s the rich life of family and communal honor I envisioned? Who’s going to make a documentary about me now? For this I’ll be on the front page of the New York Times?

I’m playing it too safe. I need to leap into life and go to my first… I wonder how freaky it will be? I love freaks as long as they’re not in my private life. As long as I’m not vulnerable to them. But as entertainment and drama, the freakier the better. Freaks as objects are fine with me, just no blood or alcohol or drugs or criminality. Can’t stand that.

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I Hate It When I’m Just A Symbol

I hate it when I’m just a stand-in for somebody you truly hate.

A couple of years ago, I had a woman flee my place after her first visit because my beard and my Orthodoxy made her feel like she was making out with her zede (grandfather).

For the rest of our relationship, I often felt like I was just standing in for her zede and for other Orthodox Jews she hated. She kept saying things like, “I hope you have a great New Year, although I’m sure you don’t celebrate this pagan holiday.”

Huh? All of Judaism’s holidays have pagan origins. All religious holidays have pagan origins. That something has pagan origins does not bother me in the least.

So who was she really talking to? Her zede? Her rebbes at yeshiva?

I encounter people who make a ton of false assumptions about me simply because I look like an Orthodox Jew. They assume I’m really spiritual. I’m not. They assume I’m into prayer. I’m not. They assume I have a relationship with God. I don’t. They assume I am Israel’s ambassador and that I am perpetually interested in discussing everything the country does. Not always. They assume that I am not susceptible to the same temptations that plague my fellow men. They assume I don’t hug hot chicks.

OK, I am ambivalent about hugging. It’s not tznious (modest) and it is something I rarely do in public. They have to be really hot.

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Orthodox Judaism In The Post-Modern World

I often get asked why I don’t always speak and behave in accord with Orthodox Judaism.

With Orthodox Jews, I just say, “I’m not there yet.”

With the goyim, I never answer by watering down Orthodox Judaism and pretending that what I am doing is always OK by it.

Instead, I say things like, “Orthodox Judaism would not be cool with me hugging you, but I’m not at that level of modesty yet.”

I feel like I live in a post-modern world. Post-modern means to me that no one way of looking at life is adequate.

Orthodox Judaism is a profound system, but it is not the answer to all of life’s questions. So, for questions about psychology, I look for answers from the great psychologists. For answers about history, I look to great historians. For answers about the age of the universe, I look to people with PhDs in that topic.

I would not want to be treated by a doctor practicing Talmudic medicine.

I don’t look for scientific or historical or geological truths from the Torah. I do not expect rabbis to have special wisdom about immigration policy or minimum wage laws or global warming or marginal tax rates. Generally speaking, I am not interested in the views of people who are not expert in the matter at hand.

In my experience, Orthodox Jews are not more likely to be honest and upright than non-Jews and non-Orthodox Jews. When I know someone presents himself as an Orthodox Jew, I have no reason to believe that this person is going to be more ethical than the average Joe.

I feel like I have more clarity these days. I feel like I know who I am and what I want and I am going for what I want and I am willing to pay the price for my choices and I am willing to acknowledge when I’ve made bad decisions and I am willing to re-evaluate my choices in the light of unexpectedly painful and humiliating results.

Joe emails: It is interesting to read your analysis of what I would call Judaism, and what you call Orthodoxy. Your problem is you are not practicing an a priori analysis. You are basing your views of Orthodoxy based on your and others’ experiences. It makes for good blogging, but it is kind of like reviewing a food review by Jonathan Gold of the LA Weekly. Orthodoxy is not a vietnamese noodle place in hollywood, it is a source of existence.

The difference your view makes is critical. You are comparing “Orthodoxy” to other “variants” of Judaism. You even use the derisive nomenclature given to the variant by other brands. So now you are comparing Orthodoxy to other styles and comparing your experience in that style of life to others, and then finding faults with Orthodoxy. It reads a lot like Rabbit Artson’s Credo that seeks to apologize for Judaism. By the way, i disagree with Artson’s Credo, but I do like reading it.

Instead, try this. Orthodoxy is the one true Judaism. There is no question but that it will survive beyond other variants. Conservative, Reform, Reconstructionist – they are all doomed to evanescence. Maybe not in my lifetime, but sometime.

Now, instead of taking experiences and questioning why Judaism does not allow your experiences to give you the satisfaction that Judaism promises, take Judaism for what it is for, and question why you are entitled to its satisfaction.

The classic case for me is driving on the Sabbath. No question it makes absolutely no sense to prohibit, even though it is obviously lighting a fire and therefore a forbidden labor. However, it has become a part of modern life – people no longer live within short distance of their work. The prohibition against driving actually conflicts with modernity’s essence. The whole structure of metropolitan life is irreconcilable with the prohibition.

Not so, for instance, the prohibition against lighting a fire for light. This that has been worked around since the beginning of judaism. Lights lit before the sabbath can burn into the sabbath. Orthodox homes today have those lights that you can cover to turn off, so that there is no need for worry about leaving lights on or off.

As to the car (and other elements of modern life) on Sabbath, it is difficult to see an analysis that is sustainable if you question why Orthodoxy does not allow driving on the Sabbath given how the experience of driving affects the analysis. One can say, well, it is part of the communal aspect of Orthodoxy, everyone lives close, everyone does not drive. I don’t know about that, scientology seems to be an acceptable “community” even though it is a cult. Orthodoxy may be about community in some degree, but no where in the torah does it say (except for Hillel’s admonition not to split from the community) that a community is important as a goal.

Now, instead, assume that Orthodoxy has a rule, no triggering of fire on the Sabbath or any variant thereunder. That is the essence. Well, then I obviously cannot drive on the Sabbath. Forget how important the experience is, the rule exists before the experience and makes the experience meaningless. That is faith. that is a mindset that the Hatam Sofer expressed when he said “modernity is forbidden under the Torah”. We do not try to impose modernity on Judaism. Whether it be dating, food, hairstyles, etc. A priori we accept Judaism. If you can do this, you are a mini-Abraham, observing the word of God because it is the word, even when that word asks for a human sacrifice. How could Abraham not question that? It is an illegal order, to use a military term. Ah, but this is not an institution that is to be criticized, it is the a priori truth.

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I’ve Never Dated An Orthodox Girl

I don’t fear so often these days that I’m losing control. Therapy is calming. I can bounce my life off someone sharp and get greater clarity. It also gives me accountability.

My therapist names things I’m going through such as erotic rage and fear of abandonment. Then I can Google and understand more deeply what ails me. It’s comforting to know that I am not alone. It feels good that my problems are not unique. It makes me feel less ashamed. That there’s not something congenitally wrong with me. I do bad things at times but I am not inherently bad. I don’t have to hide who I am because it is just so darn awful.

I’ve never dated an Orthodox girl. That’s not my choice. That’s their choice.

I don’t think they’re frigid. The longer the skirt, the quicker it comes off.

Sure, there might be old, fat or dumb Orthodox broads who would date me but nobody primo. I want primo.

Orthodox women are in a position to know me best. They’re more likely to know people who know me well. They know the mores of Orthodox Jews and they’re more likely to be appalled by how flagrantly I’ve violated them.

Orthodox life is intimate. There are high standards. You get to know people. Really know people. It’s harder to fool an insider in your community than an outsider. When you deal with the non-Orthodox, they might not know you’re a dog.

Knowing I’ve never dated an Orthodox woman makes me feel like my Orthodoxy is a fraud.

I can’t even remember when I last asked out an Orthodox woman. It might be six years or ten years.

About ten years ago, somebody at my Orthodox shul who did not know me well set me up with a very plain Jane. We met for an hour over coffee. I liked her. She must’ve gone home and Googled me because when I spoke to her next, she was abrupt and couldn’t wait to get off the phone. She started referring to me as the porno guy.

About a year later, I dated her roommate, who was way into me but not as sharp as I like them. A lot of sweet women have been sweet on me, even some Orthodox ones, but they didn’t turn my pointer up.

In the summer and fall of 2001, I was ejected for being a fraud from three Orthodox shuls — in order, Young Israel of Century City, Beth Jacob, and Chabad Bais Bezalel. I hadn’t yet completed my conversion to Orthodox Judaism through a recognized Beit Din (Jewish law court) even though I’d been in the Pico-Robertson community since 1994. Also, I made my living from blogging about the porn industry at lukeford.com.

To the best of my ability, I kept quiet about these shortcomings within the community. Just had to get them straightened out and then I’d be my honest self.

A seminal blogger, I made most of my living most of the time from 1997 to 2007 writing about that other Hollywood in the San Fernando Valley, interviewing hundreds of directors, writers, producers, prostitutes and porn stars.

I heard once that you can tell a man’s character by how he earns his living. In that case, my character was decidedly stained.

When I quit writing on porn in October 2007 and sold lukeisback.com, I had $17,000 in the bank. Now I have next to nothing in the bank and $45,000 in credit card debt. Blogging about things outside of porn have not proved to be as lucrative.

I did not complete my formal conversion to Orthodox Judaism until September 2009. By that time, more than a decade of living a double life had taken its toll. I had a hard time looking Orthodox Jews in the face, let alone asking out their daughters. I felt my place in the community was so tenuous that I didn’t want to risk any blowback from an inter-community romance gone wrong. Dating shiksas was much safer.

I remember a one-night stand gone terribly wrong several years ago. The woman blogged I was a bad lover. She called me “Thumper.” She said I had no clue about how to make love to a woman. I just hammered away at her. Worse than that, I put my hand over her mouth when she moaned too loudly.

I live in a religious neighborhood. I’m surrounded by families with young kids. I don’t want them disturbed by some broad in the throes of cock-drunk ecstasy.

Geez, I should only use my dark powers over the opposite sex for good.

In the fall of 2001, after I had sworn off writing on porn and sold lukeford.com, I went to a labor day barbecue at the home of a member of my new shul. We’d gone to Talmud class daily for many months but only started talking over the past few weeks.

His wife was gorgeous. A gorgeous blonde grandmother. And she didn’t like me.

When she found out I’d never married, she said, “It doesn’t make any sense why anyone would be Orthodox if they didn’t have kids.”

Then she found out I was a convert to Judaism.

“That doesn’t make any sense,” she said. “Why would anyone become Jewish? Unless you’re doing it to write an expose. That’s the only thing that makes sense to me and that’s what I believe.”

To get away from her onslaught, I started questioning this 18-year old girl. Her father thought I was flirting and commenced making inquiries about me in the community.

At the end of the davening next Shabbos morning, he and two other burly blokes waved me outside. The Australian gabbai, the one who’d given me an aliyah the week before and who himself would be booted from the shul in a few weeks, said to me, “This clearly is not the place you should pray.”

I stared, mouth open. He continued, “We don’t have to make a scene.”

I nodded, said, “Gut Shabbos” and walked off.

The experience didn’t sour me on Chabad. And I don’t blame these blokes who booted me. I could walk into that shul today no problem. I’m legit. No problem at all.

Haven’t quite done it yet.

I sport a nice long beard these days. If anyone questions whether I’m serious about Torah, they just have to look at me. I’m the real deal.

I’m letting down my hair at times. Occasionally, I stay for kiddush after shul. I talk to people. No single women, but people.

I signed up for frumster.com for three months. No luck. I have attractive female Facebook friends. And I have my goy therapist. I’m doing all the right things.

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Orthodox Brides & the Royal Wedding; Fatah-Hamas Deal & Bin Laden Fans in Gaza

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Advice To Potential Converts To Orthodox Judaism

I find myself talking a lot to people interested in converting to Orthodox Judaism.

Here’s some advice:

* There are more than five Orthodox Jewish law courts (Batei Din) in Los Angeles that do conversions — including the RCC (the most rigorous and the least interested in converting anyone) and the Beit Din of Los Angeles ([email protected]).

All of these conversion programs have a success rate of over 90% (when success is measured by converts observing Sabbath publicly after their conversion).

All of these programs will require the potential convert to take weekly classes in Orthodox Judaism and to attend synagogue on the Sabbath and holidays. You will need to live within walking distance of an Orthodox synagogue where the rabbi is willing to sponsor your conversion because he believes in your sincerity.

Jews don’t seek converts to Judaism. Orthodox Jews, in particular, are not seeking non-Jewish converts to Judaism. They’re skeptical, with good reason, of the motives of people who want to convert.

In my experience, people, whether Jewish or not Jewish, who want to become Orthodox feel that their lives are broken and that Orthodoxy will fix them. This almost never happens, but converts to Orthodoxy may stick with it anyway for various reasons.

Converting rabbis are not stupid. If you’re not willing to live by Jewish law and to fit in with an Orthodox community, they’re going to sniff that out quickly and remove you from the program.

In terms of learning, converting to Orthodox Judaism is easier than getting an AA degree. It’s far from formidable but not easy.

* Processing costs through the Beit Din will run about $1,000 and classes will run another $1,000 at least.

* Conversion through these programs is black and white. If you abide by the rules, you’ll get through and if you don’t, you won’t.

* If an 11-page single-spaced application form (such as from the Beit Din of Beverly Hills) gives you a heart attack, well, all the Orthodox applications to convert are like that. If you’re going to convert, you’re going to have to be tough publicly and plow through this.

* Don’t seek support and understanding from the rabbis in your conversion program. Seek support and understanding from your family and friends and therapists. You wouldn’t expect emotional support from the people overseeing your green card application, so don’t expect support from your rabbis while you are in the process of converting.

* If you’re not tough enough to graduate from the conversion process, the Jews don’t need you. It’s tough to be Jewish and only the dedicated need apply.

* Don’t expect Orthodox Jews to welcome you with open arms when you show up and say you want to convert. About 95% of Orthodox Jews were born that way. So they’ve seen a ton of people come and go. Most people can’t hack the Orthodox life. Most Orthodox Jews are deservedly skeptical of would-be converts. After you convert, most Orthodox Jews will treat you according to your merits.

* Once you start converting to Orthodox Judaism, your life is on trial. So clean up anything messy about yourself in Google if you can. Conduct yourself in an upstanding manner in all ways as you try to convert. Don’t antagonize people at shul. Don’t make unnecessary enemies. Don’t be a doormat. Don’t be a whiner. Don’t be needy. Don’t expect Orthodox Jews to be thrilled to help you learn the Orthodox way. Act like you are on a long job interview. You’re applying to join the Jewish people. Most non-Jews regard Orthodox Jews with respect because Orthodox Jews have strict standards.

* If you are a normal person, you’ll form friendships as you convert. Friends can hear about all you are going through. Everyone else in shul does not need to hear the sturm and drang of your conversion. If you don’t form friendships as you convert, there’s probably something wrong with you and your lack of social skills will become apparent and you probably won’t make it through the program. Converting to Orthodox Judaism is ten times as much about social skills and life skills as it is about spirituality.

* If you don’t have the money to pay for classes and for the synagogue membership dues and for the Beit Din dues and for the rent of a place near your shul, then you should give up on becoming Jewish until you can earn the money that will allow you to do this (unless you have superior social skills and can talk your way into discounts). I think most rabbis would rather deal with a would-be convert sane, socially skilled and impressive but poor than someone who can pay without effort but does not know how to read social cues.

* Don’t talk about how you are already teaching Jews Torah online and how you would want to recite from the Torah on Yom Kippur in front of the whole shul and you desire synagogue honors and the like. Be quiet and humble till you convert and then you can be as obnoxious and greedy as the next Jew.

* Don’t expect your conversion process to be a series of spiritual highs. It is more likely to feel like a series of cold showers.

* Orthodox Jews have as many predators (sexual, financial, soul) proportionately as any other group. Beware.

* If you don’t make a secure living, converting may be difficult and living as a Jew will definitely be difficult (because Jewish life is expensive).

From TorahMusings.com:

Abraham Isaac Carmel was a Catholic priest who converted to Judaism. Prior to his death in 1982, he came to the US for medical treatment and taught English literature in Yeshiva of Flatbush high school. Excerpts from an unfinished book about his frustrations as a convert were published as “My Chosen People” in Tradition (23:2, Winter 1988 – link) and reprinted in The Conversion Crisis: An Ongoing Discussion. I highlight here an issue that I think is applicable well beyond a convert’s experience and speaks to the dilemma facing anyone trying to contribute professionally to the Jewish community.

Teaching is a rewarding task, but in America a teacher is a long way down the community ladder. He has no prestige or vital influence. American Jews in particular find it difficult to respect a person who is without financial backing. You are not quite kosher. If I were planning my life again, I would give more attention to material things and, above all, security. Idealism should be linked to a sense of financial adequacy.

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