The Views of Rabbi Moses Feinstein, Rabbi Abraham Joshua ...

―constitut[ing] a violation of the prohibition against appurtenances to idolatry.‖ 121
That
the rabbi‘s action would constitute such a violation is, in Feinstein‘s view, ―clear and
simple.‖ 122
Feinstein is thoroughly convinced, as was previously mentioned, that ―the
new pope[‘s]…only intent is to cause all the Jews to abandon their pure and holy faith so
that they will accept Christianity.‖ 123
Feinstein, thus, proscribes ―all contact and
discussion with them [Christians],‖ 124 as efforts should not be made to bring oneself near
to idolatry, of which, apparently, Feinstein believes Christians to be practitioners.
Feinstein proceeds to assign Conservative and Reform ―rabbis,‖ in a manner consistent
with his remarks above concerning ―deniers‖ and ―heretics,‖ to ―the category of ‗those
who entice and lead astray.‘‖ 125
He even encourages the Orthodox rabbi to whom his
responsum is addressed to ―not…send a letter expressing what you might be prepared to
discuss,‖ 126 as such activity would aid the Christians in their evil scheme. Feinstein also
makes clear that any individual who chooses to ―participate with them, whoever they may
be,‖ 127
would be subsumed under the category of ―those who entice and lead the
community of Israel (klal yisrael) astray.‖ 128
Feinstein reassures the Orthodox rabbi to
whom the former‘s responsum is addressed that the latter‘s refusal to fulfill his
commitment to attend due to his attendance being prohibited could actually serve as a
model worthy of emulation by others considering participating in interfaith activity.
Feinstein‘s second responsum, issued on March 21, 1967, was addressed to Rabbi
121 Ellenson 122
122 Ellenson 122
123 Ellenson 122
124 Ellenson 122
125 Ellenson 122
126 Ellenson 123
127 Ellenson 123
128 Ellenson 123
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