5793 —הנחיות על שיתוף פעולה עם רבנים שאינם שומרי מצוות

B"H, 11 Tishrei, 5718.

Brooklyn.

Haraha"g vavac"h iy"a nu"n oseik b'tzt"z Yosef Eliyahu Rakovski

Shalom u'Vrachah!

In response to your letter from the 8th of Tishrei, in which you ask my opinion regarding associating with rabbis of various types. In general, it is not my role to rule on halachic questions, and what I have published regarding participation in the New York Board of Rabbis and Synagogue Council was compelled by the situation when I saw that the matter could lead, G‑d forbid, to negative consequences. But since your question continues this topic, I will also write here what seems clear to me:

a) Is it proper to join in halachic matters as a beit din with rabbis whose synagogues—though called Orthodox—do not have a bimah in the center, and even if there is a mechitzah, many women sit inside the synagogue; or with those whose synagogues have no mechitzah at all, though most are called Orthodox? I have already written in my letter regarding participation in these organizations that in this case, more than the actual deed, the approach is crucial. That is: a rabbi who says his approach is that all Torah was given to Moshe at Sinai except for one verse etc.—even if he observes all mitzvot meticulously—has already been ruled by Torah law as a heretic. It is clear that joining him in halachic matters as a beit din (as you wrote) is forbidden. On the other hand, a rabbi who says Judaism consists of all 613 mitzvot and their details and that all Torah is from Heaven—even if he fails in some areas due to temptation or pressure (such as livelihood)—is considered a rabbi who transgresses but not one whose every transgression forbids joining him for halachic matters. From this, the guidance regarding your question can be understood.

b) Since synagogue matters are public concerns, the reaction of synagogue members to issues like not having a central bimah or women sitting outside or without any mechitzah is very significant. If they consider these things entirely permissible—even after being told that according to Shulchan Aruch it is forbidden—and claim "America is different," raising it before synagogue leadership and having their rabbi agree with them, then this becomes not just an individual's transgression but a fundamental change in Shulchan Aruch and Torah. In such cases it does not matter whether they call themselves Orthodox or not. I am pleased to add that several young rabbis whom I know—and whose synagogues are as described—publicly declare that a mechitzah is required by Shulchan Aruch and repeatedly bring up this issue before their synagogue's leadership.

c) Is it permitted to join—as above—with a rabbi whose synagogue uses a microphone on Shabbat and Yom Tov and has no mechitzah? The use of microphones on Shabbat and Yom Tov—for those knowledgeable in technology—is clearly forbidden (rabbinically and possibly biblically). Since this occurs publicly in synagogue—emphasized like "to conquer the queen with me in the house"—one who publicly desecrates Shabbat has already been ruled upon in Shulchan Aruch; especially when he calls himself "rabbi," i.e., spiritual leader of his congregation. It is obvious that joining him for halachic matters as a beit din is completely out of the question; even the best mechitzah changes nothing. This remains true even if the rabbi protests against using the microphone and claims he is forced; since he himself publicly desecrates Shabbat, regardless of how he claims coercion—it is obvious there can be no justification for such severe Shabbat desecration.

May it be G‑d's will that all those facing these challenges recognize the truth—that contrary to mistaken reasoning, making "compromises" will not bring them closer to their congregants nor guarantee their livelihood or honor; nor will people stop calling them outdated or irrelevant. In fact, especially in recent years in America we see the opposite: even laypeople begin recognizing that one who compromises once will easily compromise further until almost everything falls away. Even if he is an eloquent speaker and effective community activist admired by congregants and their families—in their hearts they hold him in contempt knowing everything depends on his salary; today they tell him one thing etc.—as our sages famously said.

Blessings for success—that what G‑d desires will prosper through your efforts to strengthen true Judaism wherever you reach: complete Judaism—eternal as well—and as Torah given for all Jews at all times and places. Good news regarding all discussed above.

Summary

The Rebbe teaches that partnership with rabbis who reject core Torah principles or publicly violate halachah undermines authentic Judaism; however, one who accepts Torah fundamentals but struggles personally may still be joined for halachic purposes. Upholding uncompromised standards brings lasting respect.