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Correspondence

October-November 1972

Exchange with R. Riemer about Scholarship on Leisure from the Jewish Perspective (1972)

General Jewish Thought

1. R. Riemer to R. Lamm

1. R. Riemer to R. Lamm (Oct. 30, 1972)

1. R. Riemer to R. Lamm (Oct. 30, 1972)

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Work and Leisure in the Jewish Tradition (1980)

The theme of labor is important in every society: a) early industrial society, and certainly in pre-industrial societies, where it is the major means of obtaining livelihood. b) in the present period, despite our perceived loss of affluence, we are still sufficiently well-off to afford a great deal of leisure. Yet various forms of handicraft and other forms of labor are adopted by people, especially in the service-oriented professions and businesses, as a form of relaxation and creativity. This indicates not only a trend in avocational interests, but a fundamental need for manual expression. c) in the era that is now emerging, many youngsters are abandoning those forms of employment that require a high and sophisticated degree of education; whether for ideology or for simple inclination, are opting for the older forms of work — at the very time that "futurists" speak of "electronic Cottage industries." In speaking of Work in the Jewish tradition, it is best to discuss it in tandem with "dignity" — כבוד, sense of self-worth, the experience of validity. Indeed, Judaism requires of man imitatio Dei... and first thing Torah tells us of God is: He is a creative craftsman: בראשית ברא אלקים. Interestingly, prophetic vision Messiah = Work, not leisure: וכתתו חרבותם לאתים וחניתותם למזמרות. Thus, R. Judah: to work 6 days / week is a Mitzvah (Mekhilta de' R. SbY, 20:9). Discuss Work & Dignity in 3 aspects. The Dignity Attained by Work. Work leads to Dignity of self-sufficiency, self-reliance. The theme repeated in Bible esp. "Wisdom Lit" - as: Psalms (128): יגיע רעיך אשריך וטוב לך; Proverbs (end) : אשת חיל. So in Talmud: Ber. 8 — גדול הנהנה מיגיע כפיו יותר מירא שמים; Sab. 118 — כ"ע עשה שבתך חול ואל תצטרך לבריות. The Indignity Avoided by Work: Kid. R. Judah: father who doesn't teach son a trade raises him to be a thief; Ket. 59: רבי אליעזר אומר אפ' הכניסה לו מאה שפחות כופה לעשות בצמר שהבטלה מביאה לידי זימה. רשב"ג אומר אפ' במדיר את אשתו מלעשות מלאכה יוציא ויתן כתובה, שהבטלה…
General Jewish Thought

Correspondence

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

Correspondence

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