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Correspondence

Feb. 16, 1994

Letter from Dr. Eckstein about "The Face of God" (1994)

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Exchange with Tamar Warburg about "The Face of God" and Theodicy (2002)

Dear Zeida, I am writing to you in a frenzy of excitement which has resulted from your lecture entitled “The Force of God’s Judgment in the Holocaust.” The lecture has definitely triggered off serious questions, the questions that I, just like everyone else, have regarding frankfurt vrs tzur, that since possible in Jewish history which must fall under the category of literal punishment for sins the Jews have involved in since time back. Reading this lecture was the most thrilling intellectual experience I have been involved in since I came back to Israel. I probably haven’t yet marked the response in the correct probable books, I am putting it down under the title “we ask the questions” “he just don’t understand Hashem.” Here my controversy is sparked within me. All the questions asked however I would like an answer for the greatest answer is, could this be answered if we are the Jewish people so involved in questioning all the time and not getting any answer to it and not getting settled within ourselves, if this still is the situation? We might continue to rebel – still never being able to get back to your point that the answer will not come expected. The involvement in questions is always a beautiful experience but involvement in questions that never get answered is depressing. To my point – all that we can accomplish nothing. It seems as though this stage of Jewish history has no meaning and nothing that stems from it will give us any objective base upon which to stand. You are not answered. You only see that you have a special job as a Jew – we see that. What then can be accomplished if you are not answered? We can’t believe that in a perpetual involvement in questions and never arriving at any answer is good for us. We must have some kind of answer or at least something to believe in. We can’t be satisfied that Hashem has special ways. We know that! But what does it mean for us to know this and for you to tell us this, which is impossible to find some signif…
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Letter about "The Face of God" (2006)

As I think you know, I am not by nature a meddler, but in this case I feel that the cause is worth the inconvenience of mediation. I have only one interest: to protect the Orthodox community from any more cynicism and hillul Hashem. That having been said, and with full knowledge that I have not discussed this at all with [name], I here offer you two parallel statements that I would like to propose to [name], if indeed both of you will agree to this plan. If you do not, then there is no reason for me to continue my efforts – which will be a relief to me, and probably to you as well. Here are the two statements that I suggest you approve for me to present to [name]. (1) “I am aware of all the pain and grief that has occurred because of the strife between myself and certain people at [synagogue], and I wish it were not so. I regret that this has gone on for some months. I believe it is time for reconciliation, in which all who have injured others by word or deed, whether intentionally or unintentionally, express contrition for their actions. I certainly include myself in that category, and hope that others will, in all honesty and modesty, come forth and do the same.” (2) “I am sorry that I was involved in the controversy which has caused so much grief for our synagogue, and that many people have been hurt. For my part, I regret any responsibility I may bear for this state of affairs, and hope that others will do likewise.” I ask of you now not to decide between them, choosing one and rejecting the other, but to give me your order of preference – which first, and which second. While the proposed statements are not engraved in stone, they present us with an opportunity to be oseh shalom. Revising them so that they make the statement stronger or weaker, to any appreciable extent, may well result in scuttling the entire effort and make eventual reconciliation even more remote. If neither of these is acceptable to you, please be open with me and tell me. If you can manage…
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Letter from Prof. Kirschenbaum about "The Face of God"

Dear Norman, I just came across a passage in Chochma Umussar Chelek Bet lehaSabba miKelm that should be of interest to you. After your piece on The Face of God and your presentation of hester panim, Judy remarked, "He may be hiding His face, but He does peek!" But my kushya still stands! Aaron.
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