8819 —רבנים קונסרבטיבים, פרעסטיזשע קהילתי, ותפקיד לימוד התורה

B"H, 18 Iyar, 5724.

Brooklyn.

Haraha"g Haraha"ch iy"a nu"n tznam"s etc. HaRash"i

Shalom u'Vrachah!

In response to your letter from Motzaei Shabbat Kodesh, addressing your questions in order: a) Regarding Conservative rabbis: In my opinion, it is astonishing that there is any doubt about this simple matter. The arguments (or as they are called—compromises) you mention have no place at all; this is not a compromise but a complete surrender of the entire issue. It is clear that their side demands recognition equal to others. If not granted, it is astonishing to them. Any compromise in one area will inevitably lead to similar compromises elsewhere (including the area of gittin). First and foremost—regarding synagogues, rabbis, marriages—they demand this everywhere in the world, especially in Eretz HaKodesh. They add that in every matter there must be an expert in that field; thus one must be knowledgeable about gittin if dealing with divorces or about kiddushin if arranging marriages; similarly for synagogues and so on.

The compromise where someone would decide that a certain one among them can be relied upon and nothing more will certainly be interpreted as proof that the Conservative approach itself is not invalid—just that expertise is required (which is also demanded from Orthodox rabbis). Moreover, this only adds fuel to the fire. If it is said to the Conservatives that only those deemed worthy by Orthodox authorities will decide—this is not a compromise but rather increases division. In general, there is no salvation here: if today someone relies on a certain individual as worthy, then in principle they are recognized as rabbis and can grant ordination themselves. This is obvious and elaborating further is unnecessary; I will just add two main points:

a) However things are interpreted at your conference or among your circle, what matters most is how these matters are perceived by public opinion—in the press and especially in their stronghold: New York—where they control all publicity channels.

b) You surely know about the battle in London against Chief Rabbi Broide and similarly—the well-known telegram from "the seven" (regarding religious coercion), and recently decisions by the Conservative convention. It is highly doubtful whether all these events occurring together are mere coincidence. It seems likely this is a calculated tactic; if Heaven forbid any of these compromises you mention are accepted or similar ones arise—they will use it not only to undermine this area but to intensify attacks everywhere with every means available.

As has been seen clearly before: every issue is easier to overcome at its outset when opposition is minimal; but once concessions are made their appetite grows until ultimately there remains no room for anything but total surrender. Fighting against such total surrender leads to much greater conflict and division.

To support this concern: according to current circumstances—even by their own admission—the question concerns only a handful among Conservative rabbis; meaning it’s not an issue of livelihood or collapse of communities but purely one of prestige. Even in future it’s doubtful many more will agree to deal with gittin for various reasons—so this isn’t conceding for an individual but conceding on principle regarding prestige—their ideology.

The claim you wrote—that significant fundraising comes through them—and similarly that they represent hundreds of thousands organized—is precisely why all the above would have to be permitted even regarding Reform rabbis; according to statistics Reform Jews are wealthier and more numerous.

Since you mentioned the telegram: The rumor circulating here (not yet denied) says a telegram was sent before the coronation ceremony asking not to make noise—and after coronation they would compromise with them—and that this telegram was meant to remain secret. Besides weakening our overall position due to rumors about its content—in some circles emphasis has been placed on the assurance (bavarenish) that secrecy itself proves it's politics or trading religion.

As above—I am not making any statement about whether such a telegram exists or its wording or accuracy—but regarding public opinion and reaction so far there’s only this rumor without denial either generally or specifically.

Lately another rumor has been added—that regarding a grandson’s wedding he’ll be here so it’ll be easier to negotiate since there won’t be pressure (from Neturei Karta?). Again—I do not vouch for its truth except regarding harm caused by such rumors.

I read with interest what you wrote about delight and joy on Shabbat and Yom Tov; I believe at one farbrengen this was discussed somewhat differently (see note in Likkutei Sichos Devarim 5723—I think it was sent then).

Regarding sending sacred items etc. to African countries—if addresses are sent here I will try my best.

Thank you very much for your good news about your wife’s activities in Kerem Chabad. As I have said repeatedly—and after asking forgiveness—the verse says "Shomroni Noterah Et HaKeramim Karami Sheli Lo Natarti" (My own vineyard I did not guard)—meaning those too are vineyards according to Torah but there remains a difference between vineyards and my own vineyard—to such an extent complaints arise over it.

If so—regarding you—in my opinion your own vineyard is encyclopedic work together with spreading the wellsprings appropriately; I fear from your letter’s opening—they have made you guard vineyards i.e., rabbinic matters which are vineyards according to Torah but not your own vineyard—a mitzvah which cannot be done by others.

The pidyon nefesh mentioned in your letter will be read at an auspicious time at the holy resting place of my father-in-law, the Rebbe zatzal nbgm zya—a blessing for good news in this regard.

These days Rabbi R.S. Alberg visited me; during our conversation I reminded him of his promise to publish a "Pardes" booklet dedicated to Rabbeinu HaZaken (marking last year’s 150th yahrzeit). He told me during his visit to Eretz HaKodesh he spoke with you about contributing an article—which hasn’t happened yet—but he promises once he receives your article soon a booklet with additional articles will be published—but yours must still appear unpublished elsewhere.

Certainly no further urging from me is needed except based on our Sages’ saying "we urge only those already eager," so let me add my request as well.

As we stand on Lag BaOmer—the yahrzeit of Rashbi—and recalling our Sages’ teaching (start Bereishit Rabbah) that Torah blueprints were used for creation—it follows likewise regarding man as "a small world," all the more so for those whose occupation is Torah—the example being Rashbi and his colleagues (Shabbat 11a).

The matter of Rashbi in Torah provides understanding for our world—to remove barriers between inner Torah and revealed Torah by drawing out innerness into revelation; thus his conduct was likewise—bringing out innerness into tangible reality as told in Zohar Hakadosh (and see Chassidus Devarim 5638 s.v.).

This teaches our generation—the footsteps before Mashiach—which resembles Rashbi’s era as explained by our Sages (Zohar III Noach 1 based on Zohar I 117a)—that its main point must be revealing inner Torah outwardly—as famously phrased "spreading wellsprings outward." This also guides personal conduct per Rambam—that one's actions (especially ten areas: food, drink... business dealings) should clearly reflect Torah—revealed and inner united as one Torah—as stated by our Rebbeim: "Ekev Asher Shama," even one's heel should reflect Chassidus.

Summary

This letter warns against compromising core Torah principles for communal prestige or unity with Conservative movements, emphasizing steadfastness in halachah while encouraging each person’s unique role in spreading both revealed and inner dimensions of Torah throughout life.