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Correspondence

Oct. 14, 1988

Letter from R. Yitz Greenberg about "The Face of God" and "Some Comments on Centrist Orthodoxy" (1988)

Modern Orthodoxy Hidden Face of God
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Letter from R. Schonfeld about the Label of "Centrist Orthodoxy" and Validity of Religious Leaders (1988)

Dear Norman: Please forgive the delay in responding to your communication regarding the address you delivered at the Fifth Avenue Synagogue. I had been out of the country, as had you, but I trust it is not too late to offer the following comments. I cannot disagree with the substance of your thinking and I share many of the sentiments expressed. I do, however, feel compelled to raise two points. First, and most importantly, by using the adjective “Centrist” we risk giving the impression that we are less committed to Torah, or less enthusiastic, than those perceived as being to our right. I emphatically deny this is so. There may be different approaches to the goal of Torah living, but each is fully legitimate. In my recent sermon at the OU Retreat I emphasized this point strongly. By referring to ourselves as “Centrist” we imply that we are somehow on a lower level of observance, which is not true. If what we do is within the framework of halakha, then terms like left, right, or Centrist make little difference; what matters is legitimacy and commitment. My second point relates to your description of Conservative and Reform rabbis as valid religious leaders though not legitimate. To the ordinary person, such a distinction has little meaning, and I do not believe we ought to say that they are “valid” at all. If what we mean is that, pragmatically, they are perceived by their congregations as leaders, then we should find a way to express this without ascribing any religious validity. From my perspective they are not valid, even though I meet with them, talk with them, and at times agree with them in certain areas of Jewish life, especially as described by the Rav in his guidelines. Other than these points, I believe you have expressed my feelings beautifully and adequately, and I hope you will not be unduly disturbed by the recent attacks on you in some columns of the Anglo-Jewish press. With kindest regards, most sincerely, Fabian Schonfeld.
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Correspondence

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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