Community Links Issue 222

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FEATURES December 28, 2012

Stand & Deliver"My hands have been shaking sincenine o'clock this morning. My right

hand is almost paralyzed. If I am everto go down into history, it will be for

this act.

Rabbi Mordechai Kamenetzky

DebunkingHealthy Food Myths

“Myth #2: Healthy Food Costs anArm and a Leg”

By Shaina Kamman, AADP

When The Unthinkable Happens

How can it be that a young man, ofonly twenty-something years old,

could enter a school, of all places,and take the lives of so many, let

alone the lives of children?

Mia Adler Ozair, MA, LPCC, NCC

1612

Why MosheCan’t Read

Understanding Why Students Struggle With Hebrew Reading.

By Eyal Rav-Noy

Next IssueNext Advertising Deadline

January 4, 2012

CirculationJanuary 11, 2012

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How can it be that a young man, of only twenty-something years old, could enter a school, of allplaces, and take the lives of so many, let alone

the lives of children? How do we as citizens of this countryand in particular as Jews, make sense of the unthinkable? Thereality is quite simple: we don’t. We can’t. It is not within thescope of human reason for the majority of human beings tounderstand or make sense of such actions, and perhaps thatis part of what makes a situation like this truly unthinkable.For those people who believe they can make sense of this ina worldly way are perhaps themselves not quite well. As Jewswho believe in a singular, omniscient G-d, we must come toa place of acceptance that no matter how much we wish tounderstand, how much we wish to know HaShem’s chesh-bonot, calculations, we are not privy to this information. Per-haps it is in this exact point that our very faith in G-d is testedtime and time again.

As a therapist, people come to me in times of pain, confu-sion, trauma, and despair. At times I leave my office thinkingthat even if I try I could not create with my imagination thecomplicated and devastating situations that people are navi-gating each and every day in their own lives. Yet somewhereout there, others can and do come up with unthinkable waysto harm others. Has v’shalom, to fly an airplane into the TwinTowers, to strap a bomb to a child and say he will be a hero,to drive-by on a motorcycle and shoot innocent children at aschool as happened in Europe, and to enter a school in Con-

necticut with the intention of killing innocent children—allof these are tragic yet very real examples of the unthinkablethat was thought of and carried out. What can we make ofit with our limited view? According to the deepest facets ofJudaism, we know that there exist two primary forces in G-d’s world—one for Light and one for darkness—and eachwill be revealed in ways that HaShem determines. We under-stand there is a Master Plan in G-d’s creation of this worldand it presents us with our ultimate opportunity to trust thatHis wisdom and plan are ultimately in the best interest ofeach and every person’s soul. But in times like these whenwe mourn for the lost lives of innocent children, this is a dif-ficult pill to swallow, let alone consider, as a part of a GrandPlan. We feel helpless, shocked, and wonder where to turnand what to do next.

The following are some ideas to help alleviate the pain ofthis unthinkable circumstance.

• Trust. Make the conscious decision that you can and willtrust HaShem and His Creation. Have a conversation withyourself, engage your soul—that higher part of you that canaccept this—and let go of the rest of the conversation thattriggers personal emotional pain. Move your focus to theworld above us, the spiritual world, which at times can man-ifest itself in our world in ways we simply cannot intellectu-alize.

• Give. Become heart-centered and use this as a way to en-rich your connection with others. Give tzedaka to those in

WHEN THE UNTHINKABLE HAPPENSMia Adler Ozair, MA, LPCC, NCC


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s”xcneed—from a large donation sent topeople across the country to a one-dol-lar donation to the soul outside of themarket. Each is valuable and each helpsus move a step closer to our hearts andour G-d.

• Look inward. Although most of uscannot physically travel across the coun-try to mourn and comfort those in Con-necticut, we can in fact comfort thoseclose to us—our parents, our spouse,our children, our friends. We can hugthem a bit tighter. We can share our ap-preciation of them with them. We canchoose to let go of our own personalagenda and make the space for thosearound us to come closer in a meaning-ful and authentic way.

• Pray. Pray for those in pain aroundthe world as the result of unthinkableevents. Pray for those close to you.Pray for your own strength and courageto be the best you can be in this lifetime.Prayer is a powerful tool and althoughour days are packed with demands,prayer can be a comfort to us and thosewe pray for.

•Keep your faith. In times of un-thinkable chaos it is quite easy to laydown our faith and call it quits. How-ever experience proves that from allthings negative can rise something pos-itive. From the scorched earth of a firerises a richer, more fertile soil. Hold this

dichotomy in mind that while we grieveand heal from the unthinkable, therewill eventually be Light revealed, andthis is the foundation upon which ourfaith can make us stronger and moreresolute.

In overcoming the specific tragedy ofthe shooting in Connecticut, please besmart. Keep your own emotional reac-tions to a minimum in front of children,and depending upon their age shieldthem from the details of the events asbest as is possible. If you are having ahard time dealing with your own feel-ings perhaps speak with your Rabbi, afriend, and/or a counselor. For as muchas we wish these types of unthinkableevents would simply not exist, the realityis that they do. The one thing we havein our power is to show the greatest re-spect for those who have sufferedand/or perished by using the tragedy togrow and strengthen ourselves and ourcommunities.

Mia Adler Ozair, MA, LPCC, NCC is alicensed clinical psychotherapist and educatorwith a private practice in Beverly Hills, Cali-fornia. Mia is licensed in both California andIllinois and she can be reached through her web-site at www.bhcounselingcenter.com, e-mail [email protected], office 310-464-5226, or followed on Twitter @Mi-aAdlerOzair.


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This week the Book of Braishis ends. Yaakov (Jacob) summoned his son Yoseph (Joseph) and discussed finalarrangements with him. He asked to be transported toChevron and to be interred in the same cave as his father,mother, and grandparents. Yoseph returned home and an unprecedented event occurred. Yaakov took ill. He is the firsthuman that the Torah records as getting sick. Yoseph was in-formed and quickly hurried to his father's bedside. The Torahtells us that when Yoseph was announced, "Israel (Jacob) exerted himself and sat up on the bed" (Genesis 48:2).Yoseph enters the room and Yaakov proceeded to recountmajor events of his life to him. Yaakov talked about his divinerevelations and the blessings that the Almighty bestowedupon him. He discussed the death of Rachel and explainedwhy he buried her in Bethlehem and not Hebron. ThenYaakov proceeded to bless his beloved son Yoseph's childrenin a unique manner. He designates Yoseph's children as

shevatim (tribes) with equal rights and inheritance as his othersons.

One portion of the episode needs clarification. The Torahis usually short on detail. Why then does the Torah tell us thatwhen Yoseph walked in Yaakov exerted himself and sat upin bed? Why is that significant? Who cares if he sat up or laydown? If he was able to sit, why should he not? And if it wasvery difficult for him to sit up, why did he? And isn't whatYaakov said more relevant than how he said it?

Rashi explains that the seemingly supplementary detailteaches us a lesson. A father whose son has risen to powermust show respect. It may have been quite difficult forYaakov to sit, however it was important. One must show re-spect for royalty, even if it is his own child who has risen topower. I'd like to analyze the incident from another angle.

Stand & DeliverBy Rabbi Mordechai KamenetzkyBy Rabbi Mordechai Kamenetzky


American historian Paul F. Boller Jr. relates the followingstory: At noon on January 1st 1863, the final draft of theEmancipation Proclamation was placed in front of AbrahamLincoln. He stared intensely at it as it lay before him on hisdesk. He picked up his pen to sign it, and was about to dipthe quill into the ink when he hesitated and put his arm down.He paused, closed his eyes, and began the process again. Determinedly he picked up the quill, dipped it in the ink, andput it down. With a grim face he turned to Secretary of StateWilliam N. Seward and said, "My hands have been shakingsince nine o'clock this morning. My right hand is almost paralyzed. If I am ever to go down into history, it will be forthis act. My whole self is in it. However, if my hand trembleswhen I sign this proclamation, whoever examines it will sayhereafter, 'he hesitated'".

With that, the President mustered his strength, dipped thequill into the ink, and slowly but resolutely signed in perfectform -- Abraham Lincoln.

As he lay on his deathbed, Yaakov Avinu was about to perform an unprecedented act. He was about to bestow the

title of shevatim, tribes, to his grandchildren Ephraim andMenashe. This was an honor only relegated to his own children. Then he blessed them with words that were destinedto become the hallmark of paternal blessings for generationsto come. "By you shall (the children of) Israel bless their children - May G-d shall make you like Ephraim andMenashe. Thus shall be your children."

Those were not blessings that could be endowed in a proneposition. As weak as Yaakov was, he knew that the future oftwo young tribes lay in the strength of his blessing. He wouldn't give it lying down. Yaakov Avinu knew that any signof weakness that he would convey in transferring that mostimportant message would be recognized for eternity. He mustered his strength and sat up to give that blessing thatwould wax eternal. Execution of great actions needs greatstrength and fortitude. Our forefather Yaakov knew that justas there are things you can't take lying down, there are alsomany things, namely greatness and blessing, that you cannotgive lying down.

Rabbi Mordechai Kamenetzkywww.torah.org




KNOWING IS HALF THE BATTLE

As students settle into another school year, it is an oppor-tune time to reflect on an inconvenient truth: Too many chil-dren struggle to read Hebrew. Much to teacher’s andprincipals’ dismay and parents’ frustrations, about 20 to 30percent of children are not reading on grade level. Schoolsmust invest heavily in an always occupied resource room, andparents are forced to hire tutors, an un-welcome addition to an already high tu-ition cost. Some of these children willbe labeled with colorful acronyms suchas ADD, ADHD, or LD, while otherswill be given medications as they keepgetting into trouble by displaying at-riskbehavior. Success in Chumash andGemara will be out of the question,and one need not look far into the fu-ture to understand the predicamentthese children will face. The inability togive children the Hebrew reading skillsthey need not only damages their self-esteem, it threatens their future involve-ment in Jewish life. Imagine the terrorand panic that seizes a young man whois called up to recite during prayer serv-ice before the entire community, or afather who stumbles through Kiddushbefore his wife and children.

To solve this reading problem, wemust have an honest discussion aboutits origins. It is my contention children are not reading flu-ently because of a fundamental misunderstanding of what isusually referred to as the “Mesorah Method” (“MM”) , alsoknown as the “Kamatz Aleph UH” method. The MesoraMethod that was espoused by all religious rabbis in the pasthas been inadvertently distorted to mean the exact oppositeof what it originally meant, convincing a generation or twothat this approach was the only acceptable and kosher way toteach children. This error sentenced — and continues to sen-tence — thousands of students to undue hardship and con-fusion.

Before setting the record straight on the MM, a little intro-duction into the Aleph-Bais is in order. We must first under-stands the basics of our written code before we understandits reading methods.

UNDERSTANDING THE Aleph-BAIS

The Aleph-Bais is a difficult, but efficient reading and writ-ing system.

Primitive writing systems are easy because they use pic-tographs, pictures for words, like a picture of a hand to sig-nify the word “Stop!” The Aleph-Bais is difficult because it

forces people to do two things thatare unnatural: consciously split thewords of speech into their smallestsounds, and imagine that thesesounds have shapes. Thus, a word likeTorah is split into tiny sounds, T +OH + R + UH. These sounds gettheir own corresponding symbolsand some symbols are blended to-gether: T is blended with OH, R isblended with UH (the final HEH issilent). The upshot is that the Aleph-Bais is efficient because once youhave memorized the various soundsand their corresponding symbols —the shapes of the letters and vowels— you can theoretically read andwrite an infinite number of words.This is a much more efficient methodthan memorizing different pic-tographs for each and every word.

This brings us to a startling conclu-sion: Sounds came first; letters are

merely their symbolic representations. Therefore, most stu-dents are incorrectly taught how to read. They are introducedto letters first, and are told that these letters have sounds. Butthis is backwards. Letters don’t exist in nature. Letters don’thave sounds. Sounds of speech do exist in nature, and wesymbolically represented them with letters. Only later did wename the letters Aleph, Bais, Gimmel, etc. One thing is clear:when it comes to reading, a letter’s “sound” is more impor-tant than its name.

HOW THE “MESORAH” BECAME THE MESORAH

With this knowledge in mind we can reconstruct how read-ing was once taught by teachers and parents. A teacher wouldopen any book they were lucky enough to possess. Theywould point to a letter and teach its sound. The teacher wouldthen repeat the process with other letters, and possibly some

Why Moshe Can’t ReadUnderstanding Why Students Struggle With Hebrew Reading*By Eyal Rav-Noy © 2012, CAP IT, Inc. *This article has is an excerpt from the original. Visit www.capitlearning to read the full article


vowels, teaching the student how to blend sounds together.They would repeat this process with all the letters and vowelsuntil the student grasped the information completely, atwhich time the student would be an independent reader. Themethod can be summed up as follows: First teach the studenta letter then teach him a vowel, and finally teach him how toblend the two together: “Kamatz Aleph UH!”

All was well until a new trend was introduced by certain ed-ucators who made the following observation: Hebrew can beread without vowels. So they concluded that they did not needto teach vowels. Then they went further: Why should weteach the letters, why not simply teach whole words instead?For example, show a student the word “Abba” and tell himthat this word says Abba. We can skip teaching letters andvowels if we can just teach entire words. Out of convenienceI will refer to this approach as “Whole Language.”

It is unsurprising that the rabbis were horrified by this de-velopment. Hebrew was always taught by first teaching thestudent the small sounds of language and showing him howto blend them together: Kamatz + Aleph = UH. Now theywere told to skip the “details” and teach students to memo-rize “whole” words. No wonder that the rabbis fought thistooth and nail. They argued that their traditional (Mesorah)approach was superior to the new one. Decades of the“Whole Language” experience has proved them right!

Over decades, the Mesorah Method’s original intent was lost,distorted, and misapplied. How did this happen? Answer: Itwas taken literally! I will refer to this approach by the name:“Literalist MM.”

THE “MESORAH METHOD” TAKEN LITERALLY

Whole Language never took off within the Frum world, somost Frum people forgot what the “reading war” was about.All that remained was the term “Mesorah Method” or “Ka-matz Aleph UH Method,” but most people forgot why thismethod was developed to begin with. The disaster soon fol-lowed: People took the words literally. “Kamatz Aleph UH”no longer meant “teach the student the individual lettersounds and vowel sounds, and then teach him how to blendthem together”; instead it was understood to mean “onlyteach the student the name Kamatz, and only teach the stu-dent the name Aleph, make him say the names: Kamatz,Aleph; and only afterwards must the student say: UH!”

So instead of fighting against Whole Language, the MM wasmisunderstood to mean the following:

1. When teaching to read, we must follow this order: Firstthe student needs to see and say the Kamatz, then he needsto see and say the Aleph, and only afterwards does he con-clude: “UH.”

2. The letter and vowel “names” are the most importantpiece of knowledge the student needs to know, as opposedto the letter and vowel “sounds” which are not as vital.

3. Only a Kamatz and an Aleph together can make thesound UH. Meaning: Letters and vowels on their own haveno sounds. Only when they are joined together do they makea sound.

This distorted approach to the MM’s original intent hindersthe student’s ability to read properly by artificially creatingthree basic problems:

1. Students read upside down.

2. Teachers teach the letter names and not the actual soundsthe letters and vowels make.

3.Students have to memorize far more information thanthey would otherwise need to.

The above three points are interconnected and, taken to-gether, they are the main reason that so many of our childrencannot read on grade level.

I would elaborate on these points. (For a complete discus-sion, please see the full article here www.capitlearning.com).

PROBLEM 1: READING UPSIDE-DOWN

The first and most obvious prob-lem caused by the Literalist MM isthat the student is taught to read“upside-down.” When a student istaught “Kamatz Aleph UH,” theytake it literally: First they look at theKamatz, then the Aleph, and thenthey say them together: “UH.” Thisprocess encourage the student toread Hebrew from the bottom tothe top, which is wrong (Fig. 1). He-brew is supposed to be read fromtop to bottom and right to left (Fig.2). The “Kamatz Aleph UH” ap-proach reverses the order and

forces the student to read upside-down, from the bottom(Kamatz or Patach) to the top (Aleph or Bais).

This leaves the student in a quandary: Does he read fromtop to bottom, or bottom to top? Most students discover theanswer on their own: Hebrew is read from top to bottom.This means that the teacher’s implied direction of “bottomto top reading” must be ignored by the student. While somestudents figure out that they should be bypassing the teacher’sexplicit instructions and read Hebrew “top to bottom,” toomany students cannot “reverse engineer” the teacher’s in-structions. Any student who fails to do so will end up totallyconfused by this contradiction.

Patach Bais AHB

��Fig. 1

B + Ah = BAH

��Fig. 2


I would point out that it is only the “Ashkenazy Literalist MM”that suffers from “dyslexia” as it teachers its students to read up-side-down. The “Sephardi Mesorah” has it right: “Aleph KamatzAH,” Aleph before the Kamatz, top to bottom. Could there re-ally be two different traditions here? Of course not! The Meso-rah of teaching students to read “Kamatz Aleph AH” was nevermeant to be taken literally. It originally meant: Teach the studentsthe individual parts of the code before you teach them how toblend these parts together.

PROBLEM 2: WHAT’S IN A NAME?

The Literalist MM insists that teachers must first teach the letternames, and only after the student knows the names can they pro-ceed to learn the sounds that correspond with them. This worksfor some students, but not all. While students seem to grasp asymbol’s name, many don’t seem to hold on to their correspon-ding sound. Parents and teachers phrase the problem like this:“The child seems to know their Aleph-Bais, but for some reasonthey can’t read.” Why is this so?

The explanation is as follows: When it comes to reading, thenames of the letters and vowels are a hindrance. Take for exam-ple the word “Siddur.” It is unimportant that the “S” sound iscalled “Samech” and that the vowel underneath it is called a“Chirik.” What matters are the “S” and “EE” sounds, and thattogether they say “See,” and that they form the first diphone (i.e.consonant + vowel) of the word “Siddur.” The names Samechand Chirik are completely beside the point. One can be a perfectHebrew reader and never learn the symbols’ names. Most stu-dents can hold on to multiple associations (name + sound). Butfor too many students these multiple associations are a sourceof confusion.

To be sure, students can and should master the letter’s andvowel’s names. The letters are especially necessary for page num-bers and Biblical chapter and verse demarcations. But teachingstudents the symbols’ names before teaching them the soundsburdens them with information they do not need, and hinderstheir ability to read.

Still, there will be parents and teachers who insist that letternames be taught before the letter sounds They should be awareof the potential problem this can cause, and be ever vigilant re-garding any negative consequences to the student’s ability to read.I recommend that this entire process should take place outsideof and before the “K’riah” class. So once a child begins to learnto read, the names of the letters should be dropped, and thesounds should take their place. After the reading class is over,the names can be reintroduced.

PROBLEM 3: INFORMATION OVERLOAD

Hebrew contains 33 consonants and 12 vowels, depending onhow you count them. All Hebrew words are combinations ofthese letters and vowels. If we multiply the number of letters bythe number of vowels, we realize that Hebrew contains a fewhundred “sound combinations.”

The Literalist MM forces students to memorize not only the(few) consonants and vowels, but also all their possible combi-nation. When a student is taught “BAH” (the Patach under theBais), the student is forced to memorize the entire combinationtogether. So instead of 2 symbols combined, the student mem-orizes on big symbol that is made of two parts. There is a reasonfor this: Patach + Bais cannot equal “BAH.” It doesn’t evensound like BAH. A Patach contains the following sounds: P, Tand CH. Where is the P sound, the T sound, the CH sound inBAH? Furthermore, a Bais contains a S sound. But, there is noS sound in BAH either. So the student knows that he must skipthe “Patach” & “Bais” sounds and only retain the “BAH.” Torepeat: B + AH = BAH. But under no circumstances does BAIS+ Patach = BAH.

In other words, the student is not taught to break each word toits smallest components, but rather to recognize consonants withtheir vowels simultaneously. So instead of the student having toidentify 33 consonants and 12 vowels and blend them together,they now need to identity and memorize hundreds of differentcombinations. This means that students must memorize almosta dozen times more information to be able to read accurately.To add to the confusion, according to the Literalist MM, Hebrewdoes not have one Patach, but actually over 20 different Patachs:a Patach under an Aleph, a Patach under a Bais, etc. The samewould apply to all the vowels. In the same vein, the Literalist MMhas more than one Aleph. It has over 10 Alephs: one over a Pat-ach, one over a Kamatz etc.

CONCLUSIONS

Hebrew is a phonetic language that can be mastered by every-one, yet we find so many struggling Hebrew readers. This issuecan be avoided if those running our school systems realize thatthere is a flaw in their teaching method. They have misinter-preted the Mesorah by taking it literally, and consequently devel-oped a completely new and unworkable reading method for thethree reasons detailed above.

The good news is that these problems can be avoided. We canstop confusing students with conflicting instructions, informa-tion overload, and illogical postulates. We can make learning toread Hebrew simple, easy, and fun. With a little effort, we canminimize the number of children who struggle with Hebrew. Forthis to happen, we must embrace the original and authenticMesorah, which always was and will be: Teach your children howto read Hebrew!

Eyal Rav-Noy is director of JLA (Jewish Learning Academy), specializing in adult ed-ucation and Jewish outreach. He is the author of the book “Who Really Wrote the Bible?And Why it Should be Taken Seriously Again.” He has lectured on the topic of BiblicalLiterature and Archeology, and made radio appearances all over the US. Together with hiswife Tzippy, he founded CAP IT, Inc., a company that offers complete Hebrew reading so-lutions through its unique curriculums and educational methods. Their reading kits are beingimplemented in schools around the US and Canada. They offer their services at the CAPIT!® Learning Center, where they evaluate and treat students with learning disabilities andspecial needs. For feedback regarding this article, he can be reached on his site:www.CAPITLEARNING.com


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Myth: Healthy food costs an arm and a leg. Fact: Packaged, ready-made, anything-with-a-shiny-wrapper

costs an arm and a leg, and will put a real and unnecessary drainon your resources. In addition, packaged, ready-made, anything-with-a-shiny-wrapper is not necessarily healthy. So how do we make healthy food that is economical? Well, let’s

first remember our #1 Starting Place. Ask yourself: Would mygreat-grandmother recognize this and feed it to her family? Ifthe answer is yes, you are onto something good!Today’s simple example is a delicious, deeply nourishing, and

easy-to-make soup. Cream of Broccoli SoupIn a big pot, sauté onions and celery in Extra Virgin Olive Oil

on a medium flame until translucent. Add in salt and whateverspices you like. Chop up broccoli and potatoes into 1-2 inchpieces and throw them into the pot. Add leftover chicken soupbroth from Shabbos (or whenever else you made it). Bring it allto a boil, and then simmer until the broccoli and potatoes aresoft, about 30 minutes. Then blend it all up with an immersionblender. Cilantro Lovers, you can add in half a bunch ofchopped cilantro to the pot a few minutes before you blend it. If you want it really creamy, you can add a tablespoon or two

of coconut cream to each bowl. Serve with a piece of wholegrain bread and you’ve got a complete meal. The soup freezes well and can be brought out again as a

super-fast, super-healthy, super-delicious dinner. This is the kindof ready-made that is great!So what’s so good about it, hmm?Onions, broccoli, and potatoes are some of the most inexpen-

sive and most nourishing vegetables. Broccoli is high incarotenoids and Vitamin C and contains B-complex, phospho-rus, and potassium. It is also rich in chromium, which protects

against diabetes, and indoles, which is a potent anti-cancer sub-stance. Onions contain carotenoids, B-Complex Vitamins, all-important

B6 and Vitamin C, calcium, magnesium, potassium, and sulphurcompounds. They improve kidney function, lower cholesterol,have anti-bacterial qualities, and are also helpful in breaking upmucus in the throat, lungs, and nasal passageways. Potatoes pro-vide Vitamin C and B-Complex, potassium, calcium, and iron. Chicken broth is inexpensive to make (and is sort of free is you

are using leftovers that would have been thrown out!) and is areal powerhouse nutritionally. Chicken broth, like other meatstocks, contains the minerals from the bones, cartilage, marrow,and vegetables in the form of electrolytes, which makes themvery easy to digest and assimilate in the body. It is also rich ingelatin, which aids digestion and has been used to successfullytreat many intestinal disorders including hyperacidity, colitis,Crohn’s disease, and many chronic disorders including anemia,diabetes, muscular dystrophy, and cancer. The amino acids thatare released from the cartilage into the broth have been used inthe treatment of cancer and rheumatoid arthritis. And Rambamand your great-grandmother both prescribed chicken broth astreatment for colds and asthma. Add it all together and you see that this meal will not cost you

an arm and a leg, is delicious, and can be frozen for a quick din-ner for when you need it. And is something your great-grand-mother and Rambam would be proud of!Myth #2 has been debunked.

Shaina Kamman, AADP is a Board Certified Health Coach supporting you toTransform Your Kitchen into a Haven of Health! Whether you simply recognizethe value of robust health and prevention, or you have specific health concerns youwant to address, Shaina’s individualized program will make your transition easy,fun, and delicious! You can find more information at www.LifeWithin.info or onwww.facebook.com/TheLifeWithin.

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We are saddened by the events in Newtown, CT. The deathsof 20 children dealt a blow unlike any previous situation inour country. The acts of heroism committed by the six teach-ers who died were unbelievable.

In the wake of the events in Newtown, there have been callsfor new gun laws. Should individuals be entitled to carry as-sault weapons? Should clips of 30 or more bullets be out-lawed? Should there be semi-automatic weapons in the handsof average citizens which shoot a 30-round clip in about 10seconds? Should there be weapons in a family where one ofits members has significant mental health problems? Theseare some of the questions which have emerged in the after-math of Newtown. We expect there to be quite a debate ongun control after Newtown.

But, what about the mental health issues which arise in theaftermath of Newtown? How was an individual with obvi-ous mental health issues able to carry out the actions of thatfateful day? Were there mental health services available tothe mother? How did this individual escape the attention ofauthorities? Was the mother all alone in her efforts to assisther son? How can we prevent a re-occurrence of these tragicevents?

We will face an all-out discussion about the gun control is-sues and about the mental health issues involved with New-town. As President Obama said at the multi-faith memorialservice, we simply cannot have this event occur again.

We may not want a repetition of the events in Newtown,

but I have a case at the present time whichgreatly resembles the Newtown case in thekind of danger presented.

I have a case involving a 22 year old whohas made active threats against his mother, tothe point where she fears for her life. Thelast threats were made with the police pres-ent, resulting in a forced hospitalization. Thisrepresents the eighth time in the past yearthat there was a forced hospitalization of this22 year old young man. Each time, he getshospitalized, he takes the medications whichare prescribed. With the medications, he getsstabilized. Then he gets released. As soonas he is discharged, he stops taking his med-ications, as he claims he really does not needthem. He then accuses his mother of havingtaken away his freedom by getting him hos-pitalized. He gets agitated. He threatens hismother, but also threatens all who aroundhim. He actually has attacked his mother, butshe has been rescued by those around her.He cannot live with anyone, having at-tempted to live in half-way homes as well as

residential substance abuse settings. He becomes homeless.He comes to attack his mother, leading once again to a hos-pitalization. This happens every two to three weeks.

The father has written a letter to try to stop these “revolv-ing” hospitalizations. He reasons that he has been repeatedlyhospitalized and released, each time refusing to take his med-ications. If released, he will just stop taking his medicationsagain. He will come after his mother. The father reasons, de-clare the young man as needed a conservatorship, to be con-served and maintained in a hospital setting until he improves.

But the psychiatrists treat each hospitalization as a separateevent. The boy starts out in the lowest program as he beginsto take medication. He gradually improves, and he is uppedto the next higher level. As he continues to take his medica-tion, he improves some more, convincing the psychiatriststhat he is ready for discharge. No psychiatrist is willing to goto court on the family’s behalf. No psychiatrist is willing togo out on a limb to get a conservatorship. The young manthen is released, to repeat the pattern all over again.

The family is left with one option: File a complaint with thepolice regarding the making of “terrorist threats” against theyoung man. But what if the boy is able to convince the policethat he was not really serious and the police merely issue awarning. Or, if the police arrest the young man and he islater freed. He will have even more anger against the parents,leading to who knows what.

Here is a case where we know of a danger that a young man

Repeat of Newtown, CTBy Robert J. Rome, Ph.D.By Robert J. Rome, Ph.D.


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represents. He has actually gone and attacked his mother.He has threatened others. Yet, he is about to be released.He will be free to torment his mother, at best, and at worst,actually attack and kill her and others.

We live in a difficult time. Steps taken to prevent abuses inhospitalization marked the eighties and nineties. There werefears of individuals losing their freedom with hospitaliza-tions. But in these difficult times, do we not need protectionsagainst innocent families and others? Do we not need toprotect those whose are threatened and actually harmed?

Can we afford in this age of mass murders to free a poten-tial murderer? Don’t we need to protect the rights of the in-nocent against one who makes such threats and actuallyseeks to harm his mother? Do we have to wait to see an-other Newtown, or worse?

It is time that we stop this nonsense. How many hospital-izations need occur before the system recognizes the dangerthat exists? How many times does a parent have to be threat-ened, and actually attacked, before the system will respond?There are simply no rights of a parent in regard to a son whohas reached his 18th birthday. The parent must handle allof the danger presented without anyone protecting him orher.

We talk of not repeating Newtown. But we allow eventafter event to occur where we can see the potential for a re-peat of the tragedy of Newtown.

We must get serious. We must stop playing games. We haveto weigh the rights of the accused with the rights of a nationthat has long been victimized. And we have to opt for theprotection of the threatened.

Here we have a danger presenting itself clearly and defi-nitely. We can’t tolerate the danger of another Newtown.Yet, all the rules of our society do nothing to prevent sucha recurrence.

When we will get serious?

Robert J. Rome, Ph.D., is a licensed psychologist in clinical practice in Encino, California.

He can be reached at [email protected].


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1 small jalapeno pepper, seeded and minced

2 teaspoons lime juice, plus lime wedges for garnish

2 teaspoons chopped fresh cilantro

2 scallions, chopped

6 small corn tortillas, heated (see Tip

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