I don't know who, in what office of this complicated institution, invented the title of my talk, "The Next 100 Years." Whoever it is, the academic equivalent of exile to Siberia awaits him or her for exposing me to the uncertain fate of all prophets. In addition, as a university under Jewish auspices, prophecy is an even more perilous undertaking for us. Dr. Chaim Weizmann, the first President of Israel, once said that nowadays it doesn't pay to be a prophet in Israel; there is too much competition from the original ones... I am therefore sorely tempted to confine my address to this one observation: "The next hundred years will constitute a century." But temptations were made to be resisted, and so I shall address myself to a problem that I consider quite important. Fortunately, Secretary Bennett too regards the issue as significant. Unfortunately, he decided to make it the centerpiece of his address. Hence, my words will serve as a footnote to his superb speech. And in academia, as you know, a footnote is often as long as the text itself. A hundred years ago, when this institution was founded in a modest single room in the Lower East Side of Manhattan, when Grover Cleveland was beginning his first term as President of the United States, Bismarck was at the helm in Germany, and Alexander III was the Czar of Russia—universities were quite clear about their purposes and missions. Until about fifty years ago it was commonly accepted that the university was responsible for guiding the students on moral issues and helping them develop moral character. Professors regarded themselves as the stewards of an educational legacy of a special kind of wisdom: the nature of the good life; truth and beauty and goodness; and the value of thought and reflection. Of course, there was a legacy of knowledge and skill, of preparing a younger generation to learn a profession and make a living. But above all, education was understood as a moral endeavor. About midway in the past century, …

"Values" are emerging as a major theme in the coming elections, and it's a pity that the debate – if there is any – will probably amount to little more than slugging it out with slogans. Family values, educational values, democratic values – you name it, we've got it. But after the dust settles, it appears that nothing will be left but dust. The reason is simple. "Values" (a concept that is as old as Plato but was probably first elaborated in the modern era by Immanuel Kant) are not self-sufficient entities that can be implemented by themselves, nor can they be directly transmitted even in a teaching situation. Values are like essences or souls: they function only in a larger context. If disembodied, they are like friendly ghosts -- they make nice noises but are really unreal. Values must be dressed in practical actions, just as souls must be clothed in bodies. Values and souls share a touching modesty: they will not appear, in public or in private,undraped.Hence, the question of values in our troubled society cannot be approached by preaching, certainly not by politicians. Rather, we must shop around, with a high degree of sensitivityand sophistication.for a practical way of insinuating them intoour body politic rather then having political bodies shout themat each other.That they require a structured context that was taught over 2,000 years ago when the Jewish sage Hillel was asked by a pagan to convert him to Judaism. He imposed one condition -- Hillel must teach him the entire Torah "while standing on one foot." He was asking for a quick fix: "fast -- give me the chief value and I'll know what it's all about." Hillel's answer was: "'Thou shalt love they neighbor as thyself'; all the rest is commentary -- now go and learn." There certainly is a fundamental value --love of fellow human -- but merely stating it is almost meaningless. There are no effective "values" without a nurturing context. Hence, the whole of the Biblical tradition and its way of life is the c…

Rabbi Lamm speaking on contemporary issues in 1995.

I am exceedingly grateful to all who came to honor me this evening – you make it difficult for me to avoid the sin of pride. I confess that I wondered if this gathering was in the nature of a premature tzetkhem le‑shalom or a belated barukh she‑patrani; the previous speakers have somewhat reassured me and thus given me the courage to address you this evening. I am flattered and humbled by your decision to mark the 25th year of my presidency by naming the Kollel le’Horaah (Yadin Yadin) for me. My father, ע״ה, would have been pleased, because he always wanted me to receive this additional level of ordination. Unfortunately, no such program existed when I was a student at Yeshiva. Now, if I don’t have Yadin Yadin, at least I have a Kollel by that name! I am grateful beyond words. My father would have been proud – of you, as much as of me. Many friends have expressed concern at the announcement that I intend to retire next year, and have pleaded with me to reconsider.1 am not one to disregard the advice of friends, so let me say this: 1 do not intend to step down from the presidency of Yeshiva. Rather, 1 intend to step up to the chancellorship... I have no intention of abandoning Yeshiva. 1 never will! I hope to be available to help and guide for as long as such guidance is wanted and as long as the Almighty grants me the years and the strength.יMy remarks will concern the past, the present, and the future. Let me begin with the past.I conclude this year not only 25 years as president of YU-RIETS, but also 50 years of avodat ba-kodesh, of sacred service to the Jewish community, especially the Torah community. The first quarter cen-tury I spent in the rabbinate, the second in the academic leadership of Yeshiva.Because I believe that to live is to learn, and that when you stop learn-ing you have effectively stopped living, I wish to summarize for myself certain lessons that 1 learned front my combined experiences. Perhaps they may prove of relevance to others, even if t…