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Beachhead
Rabbi Marc Schneier’s Hampton Synagogue caters to New York’s wealthiest at their summer playground. As his personal life spun out of control and into the tabloids, they returned the favor by closing ranks around him.
Schneier, it seems, always wanted to be a star. “My mother claims that when I was 2 years old I got up on the table and I began to preach,” he told me at Bistro Bis. “You know the story of Kol Nidre night when they couldn’t find me?” Schneier asked. “The New York Times wrote about this—I was 3 years old, or 4 years old, and at Kol Nidre I disappeared from sitting next to my mother, and no one could find me.” Schneier had been perched in the Torah ark, waiting to burst into view of the congregation as the doors were opened. The story is a popular family legend: Schneier’s father, Arthur, also recounted it in an email. “Marc’s disappearance in the Ark during one of the High Holy Day services was a hilarious moment,” the elder Schneier wrote, “but in a way prophetic of his calling.”
The rabbinate was, after all, the family business. The Schneiers are related to the Lubavitch leader Menachem Mendel Schneerson and get invitations to reunions of the extended clan in Crown Heights, Brooklyn, the movement’s epicenter. Arthur Schneier was born in Vienna in 1930 and came to the United States after World War II. He was ordained as a pulpit rabbi at the Rabbi Isaac Elchanan Theological Seminary—the flagship institution of Modern Orthodoxy, better known as RIETS—in 1956 and in 1962 took over the Park East Synagogue on Manhattan’s Upper East Side, where he remains today.
As a boy, Marc Schneier went to Ramaz, the Modern Orthodox day school on the Upper East Side, but left after eighth grade because he was worried he wouldn’t have the necessary training to follow his father to the seminary. “I knew at the time it would not prepare me to eventually enter Yeshiva,” Schneier told me, adding that he wrote a letter about it to the school’s head, Rabbi Haskel Lookstein. (In response to an email query, Lookstein wrote: “Sorry, I do not want to speak about Marc Schneier.”) Schneier commuted to Yeshiva University High School, in Washington Heights, and then enrolled at Yeshiva College, where he majored in philosophy and graduated cum laude; his senior year, he served as president of the student council. In 1980, Schneier enrolled at RIETS, and a few months later, just shy of his 22nd birthday, married a Barnard undergraduate named Elissa Shay at Park East in a ceremony officiated by Chief Rabbi Shlomo Goren of Israel and Chief Rabbi Moses Rosen of Romania. The marriage didn’t last. “I was young,” Schneier said, with a shrug. “We make mistakes when we’re young.” After his ordination, in 1983, Schneier joined Park East as an associate rabbi alongside his father, who was by then famous for cultivating relationships with local politicians and foreign dignitaries. “I was the heir apparent to the throne,” Marc Schneier said.
Yet in 1984 Schneier decided to abandon his fate, and he took up a career in real estate. He went to work for Harry Helmsley, the real-estate magnate and husband of Leona, handling residential loft conversions in lower Manhattan. “He came in as something like an intern,” said Kenneth Patton, a former city economic development official who was director of operations at Helmsley-Spear and is now a professor at New York University’s Schack Institute of Real Estate. “He was very bright and picked it up pretty good.” After four years, though, Schneier gave it up and returned to Park East. “To a degree I was the boy wonder of the firm,” Schneier said over dinner. “The Helmsleys had no children,” he added. But, he went on, “I always felt I was put here to do something more meaningful, you know, greater, in terms of a humanitarian, from a humanity point of view. That’s what I missed being involved in real estate.”
In 1965, the elder Schneier had established a philanthropy called the Appeal of Conscience Foundation—today an $11 million organization—that hosted dialogues among religious and political leaders separated by the Cold War. Marc Schneier started his own group, called the Foundation for Ethnic Understanding, which he set up in 1989 in partnership with the theater impresario Joseph Papp, to promote racial harmony. Meantime, Papp connected Schneier with artists like the late playwright Wendy Wasserstein, who told the Forward in 1996 that she consulted with Schneier when writing The Sisters Rosensweig.
The next summer, the younger Schneier borrowed a Torah from Park East and launched his own operation in Westhampton Beach, in once genteelly anti-Semitic Eastern Long Island. With his second wife, Esther, Schneier welcomed guests to a wood-shingled rental house for Shabbat services. The minyan was quickly dubbed “the shul with the pool”—and just as quickly was threatened with a shut down, after village officials determined that the property wasn’t zoned for religious services. The fight appealed to Schneier’s sense of drama, and, with support from then-New York City Mayor David Dinkins, he successfully fought the injunction. “The irony is, if they’d said nothing, there would be nothing there today,” Schneier says today. “But instead everyone wanted to come.”
Schneier left Park East in the spring of 1993 to work full time on the Hampton Synagogue. Meanwhile, he had divorced, and that summer he married Toby Gotesman, the daughter of a prominent Orthodox family in Portland, Oregon. The new Mrs. Schneier jumped into the Hamptons project with gusto, taking on the traditional rabbi’s wife title of “rebbetzin.” The following summer, the Hampton Synagogue opened its own building just off the main drag in Westhampton Beach with help from a donor base that included Steven Spielberg, who helped dedicate the 350-seat sanctuary in August 1994. Spielberg also gave generously to Schneier’s Foundation for Ethnic Understanding. By 1998 Schneier had become president of the New York Board of Rabbis, an organization representing 800 congregations in and around the city. He told the New York Times he hoped to establish a parallel body in Israel and began laying the groundwork for a national North American Board of Rabbis. Still just shy of his 40th birthday, Schneier was already one of the leading lights of the American rabbinate, an institution-builder with the star power and public recognition he had always craved.
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As his enterprises have grown, Schneier has skillfully managed to walk a tightrope between engaging with as broad a constituency as possible and staying within the boundaries of accepted practice for an Orthodox rabbi. A few years ago, Schneier tried to introduce a Shabbat bus service—the Shab-bus—that would circulate around the Hamptons, on the theory that it could be the rolling equivalent of a Shabbat elevator. “These are progressive steps,” Schneier acknowledged. “I believe that within the halachic system we can make things easier and more accessible.”
Some critics have long pegged the Hampton Synagogue—which never formally joined the Orthodox Union, though the organization includes the congregation in the local listing guide on its website—as too lenient about its standards of observance, from its stylized low metal mechitza barrier to the kinds of people who are invited to speak. “I cannot understand why a shul that calls itself Orthodox feels the need to run programs that simply counter the values and rules of Jewish law,” a rabbi named Reuven Spolter, a former executive board member of the Orthodox movement’s Rabbinical Council of America, blogged last month, referring to an upcoming evening with the journalists Steve and Cokie Roberts, who will be talking about their successful interfaith marriage. But Schneier’s defenders say he is being admirably creative. “You can’t argue with success,” said Joseph Potasnik, the executive vice-president of the New York Board of Rabbis. “What were the Hamptons before Rabbi Schneier arrived, and what is it after? You have to give credit to someone who has been able to build that.” When I remarked that most Jews outside of New York probably hadn’t heard of Schneier, Potasnik quipped, “Don’t tell him that.” Another rabbi who had been involved in one of Schneier’s interfaith projects through his foundation made a similar observation: “For him, it’s all about that picture in the New York Times, not about the work on the ground.”
Regardless, what seems obvious is that Schneier’s lifestyle depends on maintaining the attentions, and the patronage, of the very rich. The rabbi makes more than $500,000 a year: He was paid $227,596 by his foundation in 2009, the most recent year for which tax records are available, and told me he earns $300,000 a year from the synagogue, which also carries the mortgage on his house in the Hamptons. But he spends the bulk of his time with multimillionaires, which can make even well-off people feel poor. In March, after a press conference on Capitol Hill, where Schneier joined religious leaders of different faiths to protest Rep. Peter King’s controversial hearings on Muslim radicalization, I complimented Schneier on his tie, which he flipped over to reveal the Hermès label. He added that he has more than 100 others in his collection—and then later asked me, repeatedly, not to mention it, and insisted that most of the ties were gifts. “They’ll say that’s where the money went,” he said, in a voice that sounded only half-joking.
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