Mona's Testimony: How Inside Bnei Baruch Dependency Led to Sexual Coercion and Post-Exit Pressure
Mona’s Testimony: From a Promise of Protection to Sexual Coercion and Post-Exit Pressure
Bnei Baruch Investigation · Entry point · Part 2 of 4
“They broke me until I began to believe their madness.”
Mona came to Bnei Baruch in search of safety. She spent sixteen years in this structure. When she left and spoke publicly — the organization published her personal data and accused her of prostitution.
Sixteen Years
Requirements imposed on participants included a strict regime, diets, control over daily routines, and free labor. Every deprivation came with a ready explanation: suffering is a sign of spiritual progress; doubt is a weakness of the ego. Refusing to participate meant violating the path to the Creator.
Dependency was built not through coercion but through language. Discomfort was renamed a “necessary stage of growth.” The boundary between spiritual discipline and submission was blurred over years. A similar mechanism — years of free labor as a foundation before any physical contact — is also described by Katya Sukhova in her documented testimony.
The Trip to Israel
At one stage, Mona came to the organization’s Israeli center. Here the familiar terminology of “inner work” crossed into direct intrusion on bodily boundaries. She was required to enter into sexual relations with men from the inner circle, endowed with special spiritual status.
Refusal was not recognized as the exercise of a basic right. It was interpreted as a violation of obedience and disregard for the leader’s authority. When Mona described this period, she summed it up in one phrase: “They broke me until I began to believe their madness.” The same construction — intermediaries explaining that the leader “has the right,” and refusal as a spiritual fall — is documented in Katya Sukhova’s testimony: different biographies, one pattern.
After Leaving
When Mona left the organization and spoke publicly, the structure responded not by refuting her words. Her personal data were made public. Accusations of prostitution appeared. Attempts were made to destroy her business.
The organization’s media tools were directed not at examining her accusations — but at destroying her reputation. This is the same logic that runs through the story of Katya Sukhova and the case of Olesya — the third witness, raped by both Laitman and MK Hanoch Milwidsky: the content of the accusations is not refuted — the person is attacked. The mechanism by which complaints were kept inside and never reached the investigation is documented in a separate investigation.
Mona is one of the few who did not back down. Her video testimony is publicly available. The organization did not respond to it on the merits.
Continue reading: Olesya’s Case — the third witness, connecting both clusters: raped by Laitman, brought to Israel to testify, and raped by MK Hanoch Milwidsky. Her video testimony from Moscow was blocked by a government adviser.
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