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Correspondence

December 1969-February 1970

Exchange with Michael Tabor about Halacha, Morality, and Building a Relationship with God (1969)

General Jewish Thought

1. Michael Tabor to R. Lamm

1. Michael Tabor to R. Lamm (Dec. 24, 1969)

1. Michael Tabor to R. Lamm (Dec. 24, 1969)

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Exchange with Michael Tabor about Chabad Discourse on Reconciling Divine Omnipotence and Free Will (1971)

Dear Michael: I cannot tell you how very pleased I was to make your acquaintance during your recent visit to New York. My family was as delighted as I – an impression confirmed when we replayed the violin piece you allowed us to record! Now as to what to make of the discourse on Lekh-Lekha – your "favorite sichah" – of the present Lubavitcher Rebbe. As I mentioned to you over the phone, my first impression was that the idea was a put-on, a mere semantic juggling of traditional Habad nomenclature, far more mystifying than enlightening. I must be honest with you: I am still not 100% sure that the idea is really valid – but I think the effort is, at least, a worthy and intellectually honorable one.The problem, basically, is that of divine omnipotence vs. Free Will. Given the radical immanentism of Hasidism, the divine omnipotence must be taken for granted. If there is, in an ultimate sense, no reality other than that of God, certainly His power is not only perfect and absolute, but also exclusive; no other power exists. But this must include moral choice as well, the power to decide and execute a life of Torah and Mitzvot. However, if the decision in this realm is attributed to God, it loses its volitional character, and hence is no longer what it must be: a free act.The Rebbe tries – or so it appears to me – to solve the problem by an analysis of the divine Will, the instalment of His power. He distinguishes between the inner and outer aspects of the divine Will. The "outer" will is that of the divine governance of the natural universe. Here the relation between Will and existence is clear, determinate, coercive and in a one-to-one correspondence. There is no question of freedom or accident or chance – all is the product, directly, of the divine Will. But man's moral life (what the Rebbe calls his life of Torah and Mitzvot) is the realm of inwardness, and
General Jewish Thought

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Exchange with Michael Tabor about Dating and Religious Education (1972)

Dear Rabbi Lamm, I have time just for a short note to extend to you and your family the season’s greetings. This period since I saw you has truly been one of turmoil. About [redacted], whom I believe you met while you were in Israel – well, apparently she has turned out to be the exceptional student of this new sem for mature girls (oy vey!). It is still in the balance with all the ongoing uncertainty that that involves… didn’t know that a strong healthy young man like me could suffer so much emotionally from waiting for the lady of my choice. Anyway, I suppose one must have patience for the fairer sex and realize that virtue is not only on one side. She knows I am a bit eccentric and I think it is worrying her whether to take the jump of marriage. All women I suppose want security, time will indeed tell and in the meantime we both suffer – much as life.
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Exchange with Michael Tabor about the Relationship Between the Sacred and Secular (1969)

Dear Rabbi Lamm, I would like to express my appreciation and heartfelt thanks for the articles that you have written in 'Tradition' during the last few years, which I came across about 4 months ago. I found in your articles an intense awareness of the spiritual problems that puzzle the modern Jew who, even if he is deeply committed, is still very conscious that there is much that has to be discussed and explained in the idiom of the age. The tenor of the articles in 'Tradition' in general and your articles in particular, is one of intellectual and spiritual candour. They display an attempt to deal articulately and in depth with the implications and perplexities of being a Jew in a rapidly changing world. In short, making Torah relevant to modern living at every level. I would be most grateful if you could elaborate a little on the theme you developed in your article 'The Unity Theme its implications. I will return to the relevant point later on.Perhaps, as background to my question, I should tell you a little about myself. I left high school five years ago at the age of 19 and, after much parental opposition, eagefly went to Gateshead Yeshiva. At that time I was very mixed up and thought that my new experience would be the panacea .I must admit that I did benefit from my stay in Yeshiva. I learnt some Talmud, made many friends and was exposed to an atmosphere of dedication and piety. But that is where it ended. I found instead of my doubts and questions diminishing, as I had been assured by many well-wishers, they became more numerous, searching and fundamental. I sometimes found that there was a sympathetic rapport between myself and the spiritual mentor, but when my questions became awkward he responded with the usual platitudes e.g. 'To the believers there are no questions, to the unbelievers are no answers,' and 'What can a man know with his finite intellect; unaided reason can not get anywhere.' I must emphasise that I do not say that this approach is complete…
General Jewish Thought