Exchange with Morton Merowitz about His Introduction to R. Kook Translation (1969)

1. Morton Merowitz to R. Lamm (Apr. 17, 1969)

1. Morton Merowitz to R. Lamm (April 17, 1969)

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Exchange with R. Hollander about Free Will, Miracles, and Nature (1966)

After three sessions I finally finished your piece in the recent Tradition and was much inspired by it as I have been from your other mighty articles. יישר כח for your endeavor to articulate those fundamentals of Yahadut, and may we very soon see you assuming the lofty position of one of our foremost spokesmen – a position which will recognize the זכויות of our time. There was one passage in your piece which does an injustice to traditional מדרשים, in my opinion, and I trust you will forgive me. On p. 39 you write that a מדרש on “motivation at the very beginning of His formation after the initial act of Creation is to attribute to Him an inconsistency.” This statement says that the saintly מדרש has attributed to Him an absurd inconsistency. For the מדרש in בראשית רבה denounces any attempts to interpret the six days as anything but literal 24-hour days. Furthermore, different rates of acceleration in טבע do not represent inconsistency. You may have the impression that מדרשים are slightly absurd. You might be interested to read the ספר נזר הקודש of R. Eliezer Lipman (עמוד א׳ סימן קכ״ד סעיף ו׳ וסימן קכ״ו סעיף ט׳) which clarifies the subject considerably. בברכת התורה, Ort. Hollander, St. Louis

General Jewish Thought

Exchange with R. Korn about Imitatio Dei and Jewish-Christian relations (2013)

Dear Eugene: We have not met in a long time, but your letter of congratulations upon my retirement from YU, and the kind words you expressed about me, are unforgettable. We have met now and then during past years, and I am eager to know how you are and how you are getting along. Cordially yours, Norman Lamm

General Jewish Thought Biographical Material

Exchange with R. Metzger about "Torah Lishmah" and R. Israel Salanter (1996)

לכבוד הרב ד״ר נחום לאם שליט״א, ״נשיא ישיבה אוניברסיטה,״ ״איש האשכולות וכו',״ בהמשך למחקרו החשיך בענין ״תורה לשמה,״ לימוד תורה כשהיא לעצמה שיטת רב חיים מוואלאזין זצ׳ל ושיטת אדמו״ר הזקן במטרת במטרת דבקות בשם, לתשומת לב מימדת היא שיטת רב ישראל שאלאנטר זצ׳ל, מוסר תנועת המוסר שמשתקף מ״אגרת המוסר״ שלו (טופס דרוף). בקריאה שטחית לכאורה מיפיע שאכלו הנקודה המרכזית בלימוד תורה הוא בתוך בחינת ״בראתי תורה תבלין,״ כפשוטו, ושהמאבק אם היצר לי

General Jewish Thought