When the Senior Class was preparing the plans for this evening, and the question of dedication presented itself, we found that there was only one logical choice as to the man whom we were going to honor this evening. Since the choice of a professor in either the natural or social sciences would have resulted in a rabid free-for-all among the students, we had to choose a man who was neither a strictly natural scientist nor exclusively devoted to the social sciences – a sort of happy compromise which automatically eliminated most of the faculty. Furthermore, democratic procedure required that, since most members of the class are unfortunately of Lithuanian extraction, the candidate had to be a chemically pure Litvak. Two more facts were crucial in influencing our decision. One, the fact that all members of the class are Jewish and, hence, have some interest in the Bible; and second, the astounding fact that we all are men. The four corresponding prerequisites, we found to our satisfaction, could be fulfilled by only one man. This man is not a natural scientist and also not exclusively a social scientist. He is an unadulterated Litvak, with the added distinction of having been a student at the Telsher Yeshiva. He is a Professor of Bible and, happily, a Dean of Men at Yeshiva University. In short, he is Mr. Samuel L. Sar.I must admit, however, that the decision to honor Mr. Sar was attended with some difficulty. And the crux of the problem was the very touchy fact I mentioned – Mr. Sar’s being a Litvak. Anyone who has attended any of his Thursday afternoon Bible classes this past year knows of the constant clashes and exchange of words between Mr. Sar and his few chassidishe students, of which I am one. And we Hasidim, though a minority, were seriously considering attaching one condition to the election of Mr. Sar. The condition was one which dared Mr. Sar to pronounce the sentence as a Jew would pronounce it: “ונשמרתם מאד לנפשותיכם.” To which one of my Litvak classma…

Dr. Belkin, Honored Guests, Fellow Graduates, Friends: It is customary for the valedictorian to stress the idea that the class' four year stay at the college has been but preparation for later accomplishments; that the college has given the tools, but the actual forging ahead must come, as a result of individual efforts, in the years following, I find myself forced to adhere to this stereotype. Yeshiva, in the final analysis, is bound only to give us the raw materials necessary for that now-famous synthesis of Western civilization and Traditional Judaism which is the epitome of the ideals of this school. It is our duty to effect within ourselves this conciliation or harmony between the two cultures. It is generally conceded that one of the primary characteristics of Western civilization is science; that science, and especially technology, is the foundation upon which is built the edifice of modern Western civilization. Therefore, it becomes our interest to consider the juxtaposition of science and Judaism. However, I do not believe it proper to rehash, here, the ancient topic of science and religion. Much — very much — has been said, but little indeed has been done. Perhaps we should begin to emphasize the "doing” rather than the "saying”. The essence of Traditional Judaism, as we know it and as we would like to know it, is the Halacha. מיום שחרב בית המקדש אין לו להקב"ה בעולמו אלא ד' אמות של הלכה בלבד. "Since the day the Holy Temple was destroyed, the Holy One, Blessed be He, has in His world only the four cubits of Halacha”. And what is the Halacha if not the application of divinely revealed Biblical and Talmudic principles to empirical facts, to what William James called "the irreducible and stubborn facts" of Nature. As such, the understanding and correct practice of Halacha is necessarily dependent upon the development and success of scientific endeavor. Since the codification of Halacha, and particularly in the past on e hundred years, men have discovered more…

Over a decade has passed since he was with us, a decade in which much has happened and in which the face of the world has been changed. During this lapse of time we have had the opportunity to view his life and death from a broader perspective, to submerge the minor details of his biography into the penumbra of our memory, and to bring out in clear and loving pastel-shades the more fundamental features of him and his life: in other words, the totality of Zeide. Perhaps the borders of the picture, the outlying regions of the mental portrait we have of him, are vague in the minds of many of us. But the central theme of the picture, the essential impression is, I believe, identical for all of us.I have been asked to speak to you, my family, on this occasion of his yahrzeit. I can do no more than, in a few words, attempt to transmit to you what I think is the important part of the picture or impression that I have of him. Perhaps this very gathering of his family to remember him so reverently and lovingly is one aspect of the immortality of his soul. For can we not say that he lives on and lives again when, for a time, he dominates our train of thought? Bio- logical or physical life is not the all of life. Man is a social animal, he lives among men, and therefore when he continues to occupy the minds and considerations of his fellows he cannot be said to have died in the full sense of that word. I dare say that Moses and Isaiah and Maimonides are more alive today than most of us. It is in this sense that I maintain that the gestalt of Zeide which hovers above us here, today, is alive in our memory of his indomitable warmth and essential humanity. We welcome him into our midst.I feel that it is unfortunate for me not to have known him more and better than I did. But those memories I do have, I cherish, and I hope you will allow me to share some of them with you.My very first memory of him - and I feel that the same is true for m…

Over a decade has passed since he was with us, a decade in which much has happened and in which the face of the world has been changed. During this lapse of time we have had the opportunity to view his life and death from a broader perspective, to submerge the minor details of his biography into the penumbra of our memory and to bring out in clear and sentimental pastel-shades the more fundsmental features of him and his life, in other words, the totality of Zeide. Perhaps the borders of the picture, the outlying regions of the mental portrait we have of him, is vague in the minds of many of us. But the central theme of the picture, the essential impression is, I believe, identical for all of us. I have been asked to speak to you, my family on this occasion of his yahrzeit. I can do no more than, In a few words, attempt to transmit to you what I think is the important part of th picture or impression that I have of him. And perhaps this very gathering of his family to remember him so reverently and lovingly is one aspect of the immortality of his soul. For can we not say that he lives on and lives again when, for a time, he dominates our train of thought? Biological or physical life is not the all of Life. Man is a social animinal, he lives among men, and therefore when he continues to occupy the minds and considerations of his fellows he cannot be said to have died in the full sense of the woi I dare say that Moses and Isaiah and Maimonides are more above todt than most of us. It is in this sense that I maintain that the gestalt of Zeide which hovers above us here, today, 16 alive in oui memory of his indomitable warmth and essential humanity. We welcome him into our midst. I feel that it is unfortunate for me not to have known him more and better than I did. But those memories I do have, them I cherish, and I hope you will allow me to share some of them with you. My very first memory of him — and I feel that the same is true for my brother and many of my cousins…

The very kind and gracious words said about me here this evening were intended, I am sure, to gratify me and make me feel happy. Yet their effect has been just the opposite. I feel more embarrassed than honored. When the famous Chassidic Rebbe, Reb Chaim Sanzer, the "Divrei Chaim," one day traveled through some of the cities where he was known and loved, he once took his son along with him. In one city the reception accorded him was particularly warm, and the compliments (which, it so happens, were richly deserved) flew fast and thick. They praised him as the Rashkabehag, as the greatest saint and scholar of his day, etc. When they had left, Reb Chaim's son noticed that his father had a fallen look on his face and was by no means happy. When his son pressed him for an explanation, Reb Chaim replied with a story: You know that the honors and salutes accorded a general are much greater than those given to a colonel. It once happened that a general was recalled by his headquarters by his superiors to undergo a court-martial. When he entered, he was given the general’s salute. The verdict was against him inside the room, and he was found guilty and demoted to a colonel. When he left, the guards, not knowing of the decision, again gave him the grandiose general’s salute. Only then was his heart pained and pierced to its core. My very dear friends, you have given me a general’s salute, and I know beyond the shadow of a doubt that I have not reached a colonel’s rank. Your words only make me that much more aware – painfully so – of what is expected of me. Would that I could deserve the panegyrics of the speakers and the distinguished guests and the honor given me by all of you that have come today. Nonetheless, I am grateful – deeply grateful – to all of you: speakers, officers, family members, distinguished guests, and neighbors. I can, at this time, do no more than promise that I shall devote all of my energies to deserve your praise. And if I may continue that military …

It is a pleasure to be with you on this first Annual Chanukah Banquet since my coming to Springfield. All this past year – eleven months – has been a series of “firsts”: first High Holidays, Purim, Simchat Torah, and so forth. This is the last of my “firsts,” for in a very short time I will have completed my first cycle in Kodimoh. Ordinarily, it would be inappropriate to hold a Kodimoh Festival – a purely congregational celebration – on Chanukah. Ein me’arvin simchah be‑simchah – we do not mingle one celebration with another, so as not to detract from either (as with weddings on Chol HaMoed or Purim). But today, both Kodimoh’s personal and Israel’s national Chanukah festivals coincide in essence: Lo va‑chayil ve‑lo va‑koach, ki im be‑ruchi, amar Hashem Tzeva’ot – not by might nor by power, but by My spirit, said the Lord of Hosts. And what is all this, if not a festivity in honor of our purpose, which is the ruach, the spirit of Torah and Judaism. The program of Kodimoh – in its ritual, educational, administrative, and auxiliary aspects – is the story of the implementation of that ruach, that Divine‑like spirituality, in all phases of our congregational life. All that has been done – and all that will be done – is geared to the premise that the primary function of a synagogue is the advancement of ruach Hashem Tzeva’ot, the spirit of Torah in the lives of those whom Kodimoh serves. I have been asked to present, in outline, both a review of the past year and a preview of what we expect in the coming year, God willing. But I shall not make a clean‑cut division between last year and next. At present we are in a state of flux – of continuing activity and progress. A great Hebrew poet once said something that in English would be rendered, “Today by tomorrow will be yesterday.” Let us look upon Kodimoh’s program as a continuous and unbroken implementation of ruach Hashem, the spirit of Torah. In the realm of ritual: High Holidays featured a pre‑Selichot social, reverent…

I am very grateful for the gracious extravagance with which I have been introduced and the charming overstatement of the tribute paid to me. However, I believe that no tribute is very persuasive at this hour. It always seems to be my fate to rise to sneak after 11:30 – whether Saturday morning or Sunday night, when people are in a hurry either to get home to eat or home to sleep. I am of course delimited to be here with you. The years that I spent here were precious ones in my life and that of my family. Coming here is indeed a homecoming. Your building is breathtakingly beautiful. The simplicity of the design, the beauty and elegance of the lines, the exquisiteness of the appointment s are a tribute to your devoted labors. Many a speaker has said that this represents a fulfillment of your dreams. I must take exception to these remarks. Those of us who were in at the beginning of the building drive know very well that our dreams were quite modest compared to this achievement. Never, even in our wildest moments, did we allow ourselves to think of such a beautiful structure for Kodlmohl No, this reality exceeds over and over again even the fondest dreams and hopes that we entertained.I see in this result not only aesthetic excellence, but also the mark of individual personalities and the impressions of devotion, selflessness, and self sacrifice.The Baal Shem Tov once said of a synagogue, that he could see the walls creeping with souls. I can say the same thing of this beautiful new synagogue. I see more than brick and beams and panels. I see the walls creeping with souls. We are surrounded here by precious memories of people who, like King David, saw visions of a temple built to G-d, but were not privileged to liveto see its completion. First and foremost amongst them, is ths soul of Louis Katz, that grand old man of Kodlmoh, who was the inspiration for this building. It *as in August 1957 that a young Rabbi was being rowed around a lake in Otis, Massachusetts, by an…

Rabbi Lamm is honored by Yeshiva University. Order of speakers: Dean David Mirsky; National Anthem - Cantor Paul Glasser; Invocation - Rabbi Max Schreier VP Student Affairs - Dr. Israel Miller; Miriam Kopelman; Dr. Lawrence Eisenberg; New York State Education Commissioner - Ewald B. Nyquist; US Representative - Herbert Tenzer; Jack D. Weiler; Max J Etra; Max Stern; Rabbi Doctor Norman Lamm; Benediction - Rabbi Maurice Lamm; Hatikvah - Cantor Paul Glasser.

כבוד בשיא המדינה; כבוד החכם הרב עדין שטיינזלץ; כבוד רבבים ורמי״ם חשובים; כבוד ידידי ר׳ מרדכי כ״ץ ובני ביתו; כבוד חברי ועד השופטים; כבוד שרים ואנשי הממשלה; כבוד דודי – שורי הרב יוסף מרדכי בוימל; כבוד אורחים נכבדים; מורי ורבותי – איני יודע באיזו זכות נבחרתי להציג את עמיתי חתני פרס קרן כ״ץ; הלא הם גדולי ישראל, גדולים וטובים ממני ומוכרים יותר, ובצדק, במדינה זו ומחוצה לה. אך דומה לי שגיליתי פשר הדבר. דרכם של בני אדם הגונים שכאשר שומעים שבחם בפיהם, שורה עליהם שר הביישנות, ומצהירים קבל עם ועדה שאינם כדאים לכבוד גדול שכזה, וכדומה. והואיל ונפשו של אדם עדין סולדת מגאווה פסולה, שאינה אלא גאווה במסווה, טוב לבחור כראש המדברים מי שאצלו אמנם אין הגאווה פסולה, ואינו סוטה כלל מדרך האמת כשאומר בפה מלא, "יודע אני בעצמי שאיני כדאי"... חברי לפרס כ״ץ, הרב שלמה גורן והרב עדין שטיינזלץ שליט״א, תרמו תרומה כבדה והיסטורית להרבצת התורה במדינה זו ובתפוצות. הכבוד שחלקתם להם – מגיע להם, כפל כפליים, על עבודתם, על פעולותיהם, על שפע היצירה שבהם לטובת הכלל, שעבדו ופעלו ויצרו כיחידי סגולה בדור משובש זה. ואילו אני מקבל את הפרס בענווה רבה לא לכבודי ולא לכבוד בית אבא, אלא למוסד הגדול שאני עומד בראשו. ישיבת רי״א – על כל תלמידיה והרמי״ם שלה – אליה מגיעה ההכרה החשובה הזאת, ורק בזכותה אני עומד לפניכם היום. ואם אמנם, לפי שקול הדעת של השופטים, הישיבה היא כיום אי בודד, תקותי היא שתזכה להיות יבשת שלמה של תורה ברמה הכי גבוהה של עמקות וגדלות והתמסרות – תורה שמלמדת ליחיד ולציבור דרכי בינה ומתינות, מה שכינה הרמב״ם "דרך ה׳" – תורה שחובקת זרועות עולם, תורה שאין שום חכמה בעולם זרה לה. אני מנצל הזדמנות זו לברך את האכסניה שלטוב לבו – ידידי הנכבד והנשיא חיים הרצוג – שזה כמה שנים שקיבל תואר כבוד מישיבה אוניברסיטה, ושעיני כל ישראל עליו במשרתו הרמה כשבוטחים בכשרונותיו, בישרותו ובחכמתו. יהי רצון שיאריך ימיו על כיסאו בשלטון, בבריאות ובשלום, וזכות אבותיו הדגולים תעמוד לימינו תמיד. בשמי ובשם חברי, חתני פרס כ״ץ לשנה זו, הנני מביע תודה עמוקה לבעל קרן כ״ץ, ר׳ מרדכי דוד כ״ץ, שגם הוא זכה לתואר כבוד ממוסדנו לפני כשנתיים. שמו הטוב הולך לפניו כאן בא״י, במכסיקו ובארה״ב. כל מי שיש לו עין בצדקה, במוסדות של חסד, ובעיקר בחינוך ובהרבצת התורה…

הפלא ופלא: הנה מדינה אשר בעיית השלום היא כמעט הנושא היחידי בכל כנס, בכל אסיפה, בכל פגישה מקרית, אפילו בשיחה קלה שבין איש ואשתו. ישראל היום היא חברה שהיא כקדירה רותחת שאינה נחה מרתיחותה אפילו לרגע. והתקופה היא עידן שפוליטיקה ומדיניות נוגעות ישירות לחיי כל אזרח ואזרח. מידת החום של הוויכוחים עולה משעה לשעה, והמתח והכעס והדאגות מתגברים – והכול בקולי קולות. ובסביבה שכזאת מתאסף קהל נכבד של אנשים נבונים במעמד נכבדי האומה לגמור את ההלל על מספר אנשים ונשים יקרים שכל מלאכתם נעשית בצנעה ובהשקט, וכל חייהם מוקדשים לנושא צנוע ושלו: החינוך. הייתכן דבר שכזה? האם אינו אבסורדי? – והתשובה היא, ייתכן וייתכן, ואין שום רמז לאבסורד בו! אדרבה, מגיע לכם יישר כח על הכישרון לגזול שעתיים מן ההווה הרועש והסואן לטובת העתיד המעורפל לטווח ארוך ולהכיר שהעתיד הזה ייחרץ לפי טיב החינוך של בנינו ובנותינו לא פחות מאשר על ידי ההחלטות הגורליות במישור המדיני והפוליטי. הנושא שלכם – שלנו – הוא: נשמת העם כולו. אסור וגם אי אפשר להזניח ואפילו לדחות דרישות הנפש היהודית לעוד שנה ולעוד שנה. תשואות חן חן לכם! – רק דבר אחד אינני מבין: מדוע בחרתם בי, איש הגולה, לכבדני בתוך הרשימה המרשימה הזאת של "יקירי החינוך הדתי". יודע אני שיש גדולים וטובים ממני שמגיע להם כבוד זה של "עמית כבוד". אלא שבכל זאת קיבלתי את הצל״ש הזה מפני מעשה שהיה. מספרים על הרי טרומן, שהיה אז נשיא ארה״ב, שהזמין אדם אחד למשרדו לבשר לו שבדעתו למנות אותו כראש מחלקה חשובה בממשלה. הלה התפאר בכבוד שהוגש לו, אבל מתוך הנימוס התחיל לסרב ואמר: "אני מכיר לפחות מאה אנשים שיותר חשובים ממני ושמגיע להם הכבוד הזה". הנשיא טרומן השיב: "אמנם כן, אבל טלפנתי לכל אחד מהם, וכולם סירבו"... – האמת, ולא ענווה פסולה מדברת מתוך גרוני ואף לא ענווה כשרה, כשאני אומר שכבוד זה שחלקתם לי, לא לי בתור יחיד התכוונתם אלא לי כנציג ציבור חשוב בארה״ב – כלומר, החינוך הדתי שהוא מקביל, בערך, לחינוך הדתי־לאומי בארץ. ואני מברך אתכם על ההכרה שיש להדק את הקשרים עם זרם חינוכי זה בארה״ב, קשר שיש בכוחו להביא תועלת לטובת מוסדות החינוך השונים, לטובת העם כולו, ובעיקר – לטובת התלמידים גם הכא גם התם... – המשך ישיר בהודעה הבאה עקב מגבלת אורך.