Interfaith dialogue does not strengthen Judaism, rather accomplishes the opposite; The detrimental example set by a Rabbi who thoroughly studies other faiths; Studying other religions will be at the expense of a student’s already limited time for Hebrew studies
By the Grace of G-d
25th of Nissan, 5725
Brooklyn, N.Y.
Mr. . . .
Denver, Colo.
Greeting and Blessing:
Thank you for your letter with the enclosures.
I am sorry to read that you do not share my position in regard to the matter of interfaith dialogue. I trust that you will not take it amiss if I say that your position surprises me. For, as I see from your writings, you are well informed in matters affecting the American Jewish scene. Consequently it seems to me impossible that you should have overlooked the devastating harm which the interfaith movement has brought about, especially the interreligious dialogue and particularly among the younger generation in recent years. Surely the facts speak loud enough. Even if we were at a stage where we had no facts to go by, it should not have required profound thinking to visualize the dangers of such dialogue. The Rabbi, who is supposed to be the spiritual guide of his congregants, usually gives the direction and sets the pace for his members to follow. Hence, when the Rabbi exchanges his pulpit with a representative of another faith and goes to preach in a church, or otherwise enters into a religious dialogue with Christians, Moslems, Buddhists, etc., it is obvious that he has first to make a thorough study of those religions, in order not to appear an ignoramus in their eyes. Considering that in addition to the so-called three major faiths in this country, there are a great number of religious denominations, it would obviously require a very considerable time to become familiar, or even superficially acquainted, with these various religious denominations. His loyal members, wishing to emulate him, would undoubtedly also consider it their business to become familiar with other religions. Bearing in mind that altogether there is a very limited time which is devoted to the religious training of Jewish youth, often limited only to Sunday school or afternoon school, or at best even to an All-day school, where the greater part of the day is taken up with secular studies, it is clear that if the study of other religions is to be done at the expense of Hebrew studies, what Hebrew scholars our youth would be, whose Hebrew scholarship and background is already so shallow as to approach the vanishing point. The same is true, of course, of their elders also, in the vast majority of communities and congregations where such dialogues are championed. Significantly, in strictly orthodox congregations, where you would find the most eminently qualified people to carry on a religious dialogue, such dialogue is shunned, for the reasons which I have enumerated in my letter.
Much more could be said on this subject, but it is too painful to elaborate, and I hope it is unnecessary insofar as you are concerned.
With blessing,
