This post is a follow-up to my previous post regarding the organization Footsteps.  Footsteps is an organization ostensibly geared to helping a growing number of young adults who are disenchanted with their current lifestyle and place in Judaism. This is most likely related to emotional pain, mental illness, backgrounds of trauma, LGBT related struggles, as well as theological questions. Footsteps seeks to work with this community by assisting them in various ways including educational, financial, and providing social support.

Approximately, one week ago I wrote the following post https://nefesh.org/ChaimNeuhoff/footsteps-judaism-and-mental-health.html. This post focused on a) the psychological harm that the Footsteps membership may be exposed to (presumably encouraged by the staff and the broader Footsteps culture); and b) the disingenuousness of the Footsteps leadership by claiming religious neutrality when in fact the Footsteps culture is definitively anti-religious and even the leadership quite possibly has a more sinister agenda than they let on.

Judging from the large number of hits that the post received, this is a topic of great interest. I received much feedback via the blog as well as from various professionals who I actively solicited input from. I would like utilize this current post to further clarify the following points made by friends and colleagues.

1. Perhaps my criticism of the Footsteps approach on psychological grounds is influenced by own religious views? Is it possible that my religiosity and identification with Orthodox Judaism colors my perspective?   
2. Is there any utility to write on this topic? Aren’t the battle lines clearly drawn? The Orthodox obviously cannot and will not support their approach, while those who support the Footsteps method are not going to change their approach. Isn’t further discussion of these factors a waste of time?

There is also a third question that I will hopefully address in a separate post. 3) If indeed the Footsteps approach is flawed, does the Orthodox, and especially the Chareidi and Chassidic community, have a more effective approach to deal with the disenfranchised and disenchanted population who are anyway leaving the community?   How can we as a community assist these young adults in a practical and psychologically healthy manner?

So, I will begin with the first question.

Is the break-off-ties approach practiced, advocated, or subtly encouraged by Footsteps psychologically healthy? Understandably, this is sometimes necessary as a last resort. However, this is commonplace within Footsteps culture. Breaking off the shackles of G-d as well as families and communities of origin are too often a major part of achieving the path of self-determination advocated for the Footsteps culture. Does this indeed bring happiness and fulfillment or perhaps it creates even greater hardship and emotional pain than before?  

To shed light on this question, I wish to quote directly from the writings of Footsteps participants, primarily from two board members Shulem Deen and Leah Vincent. I have read both of their books as well as several other books of this genre written by Footsteps members. First, some background information to their stories based on my own brief summaries of their specific trajectories from frum to Footsteps life.

Deen was raised in a moderate Chassidic home in Boro Park. After his father’s premature death and experiencing loneliness and isolation, he chanced upon the Tish of the Skverer Rebbe and was enamored by the vibrancy and belongingness he experienced. He soon became a full-fledged Skverer chossid and adopted its fervent (and extreme) approach in thought and practice. Following his marriage and increasing exposure to more open-minded thinking, he began experiencing gradual rejection from the community. At one point, he bolted to the other extreme and left observant Judaism totally, estranging himself from his children in the process.

Vincent grew up as one of 11 children of an out-of-town yeshivish prominent family whose father was a respected Rabbi. During her adolescence, she was drawn to the broader world around her including the opposite sex as well as a different and appealing value system. While her family may differ with her narrative, she experienced rejection from her father and family. She found herself in deep pain and alone. She abandoned Orthodoxy and embarked on an emotional and sexual free fall, culminating in self-mutilation and prostitution. She eventually went on to receive a secular education in Brooklyn College and Harvard University, married, and began raising a family.

It is not for me to condone or judge their behavior (I’ll leave that to G-d), but I do find some of their writings to be intellectually honest and real. Hence, I would like to quote from some of their writings to address the possible psychological implications of the cutting-off-ties approach. I will begin with quotes from an article by Deen:

http://www.jta.org/2015/07/24/life-religion/faigy-mayers-fall-is-a-jewish-tragedy-not-just-a-haredi-one

“We must acknowledge that the journey away from ultra-Orthodoxy is so fraught that some simply don’t make it. There can no longer be any doubt: Members of our ex-haredi community are at an elevated risk for suicide.

I have known many ex-Haredim who over the years, as they tried to build their lives, felt in their isolation the ground beneath them shaking, felt the vertigo inherent in the transition from a restriction-filled life to one of self-determination”.

“It is also in this sense that ex-haredi Jews are homeless. We have chosen exile – temporarily, we hope, until we build our own foundations, our own supports, our own homes. But not all of us manage. I think of the list of names, of friends and acquaintances now gone, with the latest one freshly tacked on: Alex Deutch. Ruchy Nove. Deb Tambor. Joey Diangelo. Jacob Ausch. Faigy Mayer. Gone by their own hands. Gone, too, are their demons, and their dreams. How many others are in the shadows, with needs that aren’t being met”?

Sadly, he concludes by advocating even stronger for a Footsteps based approach, ignoring the fact that one can never fully compensate for one’s family, community, and G-d of origin. Compromise, reconciliation, and conflict resolution is what he should be arguing for. And, yes, even finding religious practice may be a part of this as he himself acknowledges in another article

http://forward.com/my-heretical-year/338575/we-were-aliens-in-egypt-and-i-still-am-today/

“Sociologists confirm that feeling alienated from society is not merely discomfiting, but a condition of crisis. Emile Durkheim, the pioneering French sociologist, wrote of anomie, a condition in which individuals feel alienated from the norms and values of the surrounding population, the feeling of rootlessness leading to depression and even suicide. Durkheim argued that this is even more common in modernity, with its swing toward secularism and away from the religious structures that contributed to cohesive societies in the past. Evolutionary psychologists can likely point to how this helped our ancestors survive. To me, there is the simple, observable fact that humans long for community, and one of the most apparent sources of community is in shared religious belief and practice”.

Moving on to thoughts from Leah Vincent, I freely quote from parts of her article relevant to my point. The entire article can be found here.

http://zeek.forward.com/articles/117904/

“According to Footsteps, an organization providing support to those leaving insular Jewish communities, as many as 80% of its members have contemplated suicide. Speaking for myself, I can say that I am a confident and happy woman. I am delighted with my supportive community, I adore the family I have made, and I relish my meaningful work and pleasures. Despite all of that, I still have moments when it seems like every cell in my body is vibrating with hurt, aching for a rest with no awakening. In these moments, to choose to continue to live another day seems a Herculean task. For all I have learned and gained in the 15 years since I took my first steps out of ultra-Orthodoxy, I still, shockingly often, ache for death”.

“Some ultra-Orthodox may say that this pain is my tormented soul calling me back to God. I don’t disagree. But the calls are a noxious tick tock, and the thing they label “soul” in me is a dirty bomb, begging for my destruction”.

“Some will point to my confession of struggle as proof that we are broken people. And I will respond: You are right; we are often broken. The terror we have ingested, frequently reinforced and nurtured by the threats and punishments of former family and friends, destroys us from within”.

“I do not know if those of us who struggle after leaving can ever escape the dichotomous choice of falling prey to doom or racing after success with destruction panting at our heels. I do not know if the whole dynamic can be rejected for a peaceful life that turns away from this insistence that the heretic cannot thrive in peace. I only know that I am afraid for my friends, and I have been afraid for myself, and that my defense against my fear is to speak out and name the fear”.

In addition to Vincent’s emotionally jarring and well-written article quoted above, the comments following it are equally revealing and I quote some:

S Barton ·

The OTD community has to look itself in the mirror to see if they aren't plagued with some of the severe accusations the Orthodox community is blamed for, by them.

Speaking to some of the ex OJ's who told me that whenever they chose some sort of return to religiousness, as observing a bit of Shabbat, adhering to some laws they were brought up with, and so on, they were subjected to humiliation, shame, vitriol and some bullying of "hey you're caving in to pressure" or look he/she is becoming a BT. What bothered me tho most is that instead of practicing freedom which includes freedom of religion as well, they are breathing down the necks of those that dare leave them.

boruch ·

Wow Leah. What a searingly honest piece.
This is the very first article written by a member of the otd community, that isn't afraid to look the devil in the eye, and say it as it is. No otd'er has ever had the courage to admit honestly about the unbeleavable hardships they face constantly, let alone be willing to share it on a public venue. The legitimate fear of scorn and ridicule when admitting such, is just too heavy a load to bear for the otherwise fragile and tormented soul. Yet without honestly facing all our skeletons, the community is doomed. To me, your article heralds a new era for the community.

Eitan ·  

There is what to be said about the community shutting its doors on those that leave, but maybe if those that leave take an impartial step back and look at why their are so unhappy, it is not necessarily the "ridiculous" prophecies of the leaders and parents in the orthodox community that cause it. Maybe, just maybe, the feeling felt by those who left the community is not pain b/c of ridicule, but because the prophecy was true. And not because the parents forced it that way, but b/c it is. Those that leave a life of meaning, of moral values, and a mesorah passed on through 2,000 years of Torah study, for a life of futility and fleeting pleasure, yes they will find despair and contemplate suicide. Look at the life of many non-Jews, it includes unrestricted immoralities such as parties, drinking and drugs, sex and affairs, crime, and divorce. Now look at the average Orthodox Jewish household and tell me it's the same....and now you wonder why you are less happy and contemplating suicide after you left the faith.

And now to comment, on the second line of feedback that I have received.

Is there any utility to write on this topic? Aren’t the battle lines clearly drawn? The Orthodox obviously cannot and will not support their approach, while those who support the Footsteps method are not going to change their approach. Isn’t further discussion of these factors a waste of time?

To this I respond that the battle lines are not clearly drawn. There remains much confusion on this topic. Many in the broader Orthodox community do not truly understand what Footsteps stands for. They may see it as both a necessary and helpful service, and indeed they may even be partially correct. To illustrate this way of thinking, I quote from a colleague, an Orthodox mental health professional who was asked to describe Footsteps.

“I do not have any personal experience with Footsteps, but I read an interesting book called Unchosen by Hella Winston, a sociologist who studied the chassidish community for her dissertation. She writes about Footsteps in the book from the perspective of those she had interviewed who were involved with it. According to Winston, it was started in response to those chassidim who left the fold on their own but had no secular skills or resources to survive. Their families and larger community cut them off and many barley spoke English let alone knew much about the ways of the secular world to know how to navigate it. Many of them therefore ended up homeless and helpless. Footsteps supposedly found these individuals and helped them get college degrees and acquire secular skills and learn the ways of the world to be able to survive and thrive independently outside of their former community”. 

“All of those interviewed had severe trauma in their lives that was often linked with their religious experience from youth (for example some had mentally Ill parents physically abuse them and explain it was because Gd was angry at them for not being good Jews for whatever reason. Others were sexually abused and blamed or shunned by those who should have been their protectors, etc). footsteps is by no means a kiruv organization and does not seem, from the book at least, to be trying to bash Judaism either. Just trying to support those who have already left - to survive and offer support so that they don't end up homeless and helpless”.

And this is from another educated person.

“I think that they provide an important service to the community of young people who are leaving Judaism and more specifically the Chassidishe community, as they rarely have adequate skills to be able to attend college, or even trade school due to a lack of secular education. This is particularly true for the men. They also provide important emotional support to the OTD community (off the derech- their label for themselves)”.

This type of thinking can be found online on Orthodox sites, in conversations with Orthodox lay people, and is also noted in the unconfirmed reports that they receive significant amount of funding from Modern Orthodox individuals. While focusing on the contributions of Footsteps to some in our community is understandable, it is misguided and fails to consider the complete picture. 

I would like to once again repeat the salient points of the dishonesty of Footsteps claim that they maintain religious neutrality and are solely  focused on the emotional, financial, and social well-being of those who are anyways leaving the community. 

• Footsteps openly admits that they are not geared to service those who wish to remain chareidi, even those who experienced the same trauma and require the same services. At the same time, they open their arms to those who wish to achieve freedom of determination who admit that they have not experienced anything negative with their families of origin or Judaism.
• I have heard from several who have personally experienced the Footsteps culture that the tone of participants is both anti-G-d and anti-religion. Attendees have shared with me that they felt there was an unspoken but not so subtle agenda to encourage participants to no longer be religious (although this pressure came primarily from other members).
• While the program officially claims to have no agenda regarding people’s religiosity, the board members are all formerly Orthodox and now no longer religious, the staff is not religious, many if not most of their events take place on Shabbos and at non-kosher establishments.
• Footsteps board members, senior staff, and membership are all formerly Orthodox with emotional histories of their own related to religion and Orthodoxy. Can they honestly say that they are neutral with regard to religion? Considering their difficulty backgrounds, their decision may be understandable. However, too often, these negative experiences have shaped their views on Judaism. One can pretend to be neutral in brochures or videos, but in real-life this outward neutrality is often accompanied by a subtle agenda to uproot that which has ostensibly caused them pain.

Considering the above, in my opinion if the raison d'être of this organization is to facilitate leaving a Halachic lifestyle via providing various  types of  support, it is a Chilul Hashem to assist them, praise them, or collaborate with them in any way. This is the true even if the behavior of some of its members is understandable.

I maintain that the Orthodox community needs to be very careful before conferring even tacit approval of any aspect of Footsteps.

Thank you for reading. As always, I am open to feedback.