Letter from R. Yaakov Jacobs Inviting R. Lamm to Write for Jewish Observer (1966)

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Letter to R. Yaakov Jacobs about the Emerging Moderate Tone in The Jewish Observer (1969)

Dear Rabbi Jacobs: As one who has in the past expressed to you some rather harsh criticism of the Jewish Observer, I think it only fair for me to let you know how pleased I am with the change that has taken place in your magazine in the recent past. The improvement was especially noticeable in the last several issues and in the current one most of all. It is a sign of maturity that you were able to overcome the shrill, combative tone and the excessive polemics that once characterized the Jewish Observer. Your present posture, which is far more restrained and patient, is much more convincing to your readers. For all that I may disagree with some policies expressed in the Jewish Observer — some not all, of course — I now feel much more sympathetic and anxious to read what you have to say. My [hebrew illegible] and good wishes for the future. Cordially yours, Rabbi Norman Lamm

Modern Orthodoxy & the Charedim

Letter Sent to the Editor about The Jewish Observer Critique of R. Lamm's Torah Umadda (1995)

In this letter, I would like to bring to light a particularly disturbing passage in a back issue of the Jewish Observer. More importantly, I would like to relate to you a conversation that I had with Reb Ely Svei about two weeks ago regarding this topic. In the March 1992 issue, an article appeared entitled “Torah U’Madda – the Book and its Ideology: a Critique” by Rabbi Yonasan Rosenblum. In this review, Rabbi Rosenblum presents a strong criticism of the book and the views presented therein. I would like to quote a specific passage from the article: “So great is the value of Madda for Dr. Lamm that the distinction between it and Torah finally blurs altogether: ‘So long as we continue to learn Scripture and Oral Law, to acquire new knowledge and to refrain from forgetting what we know, then the study of the sciences and humanities is, in effect, the study of Gemora and thus a fulfillment of the study of Torah’ (p. 165). ‘This conclusion leads him to entertain seriously such questions as: Should one recite birkhat hatorah on entering the chemistry lab? May one study calculus all day and thereby fulfill his obligation of Talmud Torah?’ (pp. 163–64).”

Torah Umadda Modern Orthodoxy & the Charedim