Norman Lamm
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Norman (Nochum) Lamm, or Rabbi Dr. Norman Lamm, (born, 1927, Brooklyn, USA), major modern Orthodox Judaism rabbi, and Jewish communal leader. He is presently the Chancellor of Yeshiva University.
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He was the third President of Yeshiva University (YU), and the first to be born in the USA. He also holds a Ph.D. in Jewish philosophy. He is a disciple of Rabbi Joseph Soloveitchik (Modern Orthodoxy's most influential scholar), who ordained him as a Rabbi at the Rabbi Isaac Elchanan Theological Seminary (RIETS, the YU rabbinical school) in 1951.
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Youth
In his youth, Lamm attended the Haredi yeshiva Torah Vodaath in Williamsburg, Brooklyn. At Yeshiva College (YC, the forerunner of YU) he obtained a degree in Science in 1949, at which he excelled. He was the secular studies valedictorian of his class. He also attended a secular postgraduate college, the Polytechnic Institute of Brooklyn. He considered a career in science, but was persuaded by Rabbi Dr. Samuel Belkin, the second President of Yeshiva University (successor of Rabbi Dr. Bernard Revel), to join the faculty at YU.
Rise
Obtaining his Ph.D. in 1966, his rise was rapid, and from an early stage he was groomed for a leadership role, given his intellectual, oratorical, and organizational skills, as well as his unswerving loyalty to his alma mater at YU. When he took over the institution he saved it from looming bankruptcy and raised its endowments to record levels.
Theology
As an Orthodox Jew, Rabbi Lamm's theology is based on the corpus of classical rabbinic Jewish principles of faith. While not demanding that every Jew literally accept each of Maimonides' 13 principles of faith, the faith that he preaches and teaches is consonant with these teachings. He believes that God exists, that God can reveal his will to mankind, and that the Torah (five books of Moses) is (plus or minus scribal errors) an exact transcription of God's revelation to Moses on Mount Sinai. As an Orthodox Jew, he believed that Judaism's oral law, as recorded in the Mishnah and Talmud, represent an accurate and authoritative understanding of how God wants mankind to understand the Hebrew Bible. Like all Orthodox Jews, he holds that halakha, loosely translated as "Jewish law", is normative and binding on all Jews. However, like all Modern Orthodox Jews, he holds that Jews should not be forced to follow halakha; rather, Jews need to be educated about halakha and convinced that it is a code of life that Jews should indeed live by.
Torah Umadda
Dr. Lamm is a major proponent of the idea of "Torah Umadda" - "Torah and science" - a philosophical paradigm which aims at "synthesizing" Torah learning and secular knowledge. The underlying philosophy can be traced back to the Talmud and is inspired by the work of Rabbi Samson Raphael Hirsch in the mid 19th century in response to the enlightenment. Torah Umadda and Hirsch's Torah im Derech Eretz are to a large extent complementary - both value the acquisition of secular knowledge and both demand adherence to halakha. Lamm's admirers in the Modern Orthodox camp strongly favor his views, whereas those on the "right" see it as a dilution of the "pure sanctity" (taharat hakodesh) of Torah. One of the contentious issues is the "encroachment" of scientific viewpoints on concepts of Jewish theology.
Centrist Orthodoxy
Dr. Lamm is a well known voice of "Centrist Orthodoxy" (which is used interchangeably with Modern Orthodoxy) regarding itself as the "center" between the "left wing" branches of Judaism, such as Reform Judaism and Conservative Judaism, and the movements of the "right wing" such as Haredi Judaism. His bother, Rabbi Maurice Lamm is also a well known rabbi, writer and organizer.
Zionism
Dr. Lamm is an ardent Zionist, and a strong supporter and leader of the Religious Zionist movements in the US and Israel.
Relationship with non-Orthodox Judaism
Lamm is a strong critic of Reform Judaism's attempt to unilaterally redefine the definition of Jewishness. In response to their declaration that a person can be considered Jewish with only a Jewish father, and not a Jewish mother, Lamm stated that this was "The single most irresponsible act in contemporary Jewish history." (Landau, P.292) Nonetheless, he has worked over the years to keep lines of communication open between Orthodox and Reform Judaism, in the hopes that Jewish unity can be maintained.
Lamm was a proponent of working with Reform and Conservative Judaism in the now-defunct Synagogue Council of America.
While strongly disagreeing with the theology and religious practices of non-Orthodox forms of Judaism, Rabbi Lamm has been one of the most outspoken leaders in Orthodoxy for cooperation with Conservative Judaism and Reform Judaism. In the 1980s Lamm, along with other American and Israeli Orthodox rabbis, worked with Conservative and Reform rabbis to come up with solution to the "Who is a Jew?" issue. In 1989 and 1990 Israeli Prime Minister Yitzhak Shamir speaheaded an effort to create a solution to the "Who is a Jew?" issue. A plan was developed by Israeli Cabinet Secretary Elyakim Rubenstein, who negotiated secretly for many months with rabbis from Conservative, Reform and Orthodox Judaism, including faculty at Yeshiva University, with Lamm as Rosh Yeshiva. They were planning to create a joint panel that interviewed people who were converting to Judaism and considering making aliyah (moving to the State of Israel), and would refer them to a bet din that would convert the candidate following traditional halakha. All negotiating parties came to agreement: (1) Conversions must be carried out according to halakha, (2) the bet din (rabbinic court) overseeing the conversion would be Orthodox, perhaps appointed by the Chief Rabbinate of Israel, and (3) there would be three-way dialogue throughout the process. Many Reform rabbis took offense at the notion that the bet din must be strictly halakhic and Orthodox, but they acquiesced. However, when word about this project became public, a number of leading haredi rabbis issued a statement denouncing the project, condemning it as a "travesty of halakha. Rabbi Moshe Sherer, Chairman of Agudath Israel World Organization, stated that "Yes we played a role in putting an end to that farce, and I'm proud we did." Norman Lamm condemned this interference by Sherer, stating that this was "the most damaging thing that he [Sherer] ever did in his forty year career." (Landau, p.320)
Lamm wanted this to be only the beginning of a solution to Jewish disunity. He stated that had this unified conversion plan not been destroyed, he wanted to extend this program to the area of halakhic Jewish divorces, thus ending the problem of mamzerut. (Landau, p.320)
In 1997 the issue of "Who is a Jew?" again arose in the State of Israel, and Lamm publicly backed the Neeman commission, a group of Orthodox, Masorti (Conservative) and Progressive (Reform) rabbis working to develop joint programs for conversion to Judaism. In 1997 he gave a speech at the World Council of Orthodox Leadership, in Glen Springs, N.Y., urging Orthodox Jews to support this effort.
- Lamm told his listeners that they should value and encourage the efforts of non-Orthodox leaders to more seriously integrate traditional Jewish practices into the lives of their followers. They should welcome the creation of Reform and Conservative day schools and not see them as a threat to their own, Lamm said. In many communities, Orthodox day schools, or Orthodox-oriented community day schools, have large numbers of students from non-Orthodox families. The liberal movements should be appreciated and encouraged because they are doing something Jewish, even if it is not the way that Orthodox Jews would like them to, he said. "What they are doing is something, and something is better than nothing," he said in his speech. "I'm very openly attacking the notion that we sometimes find in the Orthodox community that `being a goy is better'" than being a non-Orthodox Jew, he said in an interview.
- (Source: Cohen, 1997)
In his speech Seventy Faces he warns his listeners that there will be an "unbridgeable and cataclysmic rupture within the Jewish community" unless Jews from all the denominations, including Orthodoxy, listen to each other and try and find a way to work together. In this speech (now an essay) he rejects maximal ideas of religious pluralism, especially relativism. He denies that non-Orthodox Jews have halakhic legitimacy, explaining that they views on halakha do not have normative status. However he goes onto affirm a moderate form of religious pluralism, and holds that Orthodox Jews must accept that non-Orthodox rabbis are valid Jewish leaders, and possess spiritual dignity. He holds that marriages and divorces that are officiated at by non-Orthodox Jews can be halakhically valid, and that Orthodox and non-Orthodox Jews have to find a way to work together.
Views on abiogenesis, evolution and science
Originally trained as a scientist, Dr. Lamm has maintained an interest in the interface between science and Judaism. In his 1971 essay The Religious Implications of Extra-Terrestrial Life, Lamm writes about scientific developments concerning abiogenesis and evolution, the creation of life on Earth, and the then developing scientific consensus that life could possibly evolve on other other planets outside of our solar system (i.e. extraterrestrial life. He writes
- ...the fact remains that most of the highly respected scientists of our day, eminent in their fields, do believe that intelligent life exists elsewhere in the universe....No religious position is loyally served by refusing to consider annoying theories which may well turn out to be facts. Torah is "a Torah of truth," and to hide from the facts is to distort that truth into a myth. Of course, it must be repeated that the theories here under discussion have not (yet) been established as true. But they may be: and Judaism will then have to confront them as it has confronted what men have considered the truth throughout the generations.
- Maimonides, over eight centuries ago, was faced with the widely accepted Aristotelian theory of the eternity of the universe, which ostensibly contradicted the Biblical conception of creation in time. Maimonides demonstrated that Aristotle had not conclusively proved the eternity of matter, and that since eternity and creation were philosophically equally acceptable alternatives, he preferred to accept creation since this theory was the one apparently taught in Genesis. Nevertheless, Maimonides averred, were the Aristotelian theory convincingly proven, he would have accepted it and reinterpreted the verses in Genesis to accommodate the theory of the eternity of matter.
- It is this kind of position which honest men, particularly honest believers in God and Torah, must adopt at all times, and especially in our times. Conventional dogmas, even if endowed with the authority of an Aristotle - ancient or modern - must be tested vigorously. If they are found wanting, we need not bother with them. But if they are found to be substantially correct, we may not overlook them. We must then use the newly discovered truths the better to truly understand our Torah - the "Torah of truth.
Writings
In 1971 Dr. Lamm wroteFaith and Doubt: Studies in Traditional Jewish Thought, which was released in a second edition in 1986. This book is a personal examination of his religious beliefs.
In the 1980s many in Modern Orthodox Judaism felt battered by criticism from Orthodoxy's theological right-wing. Many Orthodox Jews began to perceive Modern Orthodoxy as less compelling, and possibly less authentic, than Haredi Judaism. As such Dr. Lamm wrote a principled theological defense of Modern Orthodoxy in Torah Umadda: The Encounter of Religious Learning and Wordly Knowledge in the Jewish Tradition and its theology of Torah im Derekh Eretz.
In 1999 Dr. Lamm wrote The Religious Thought of Hasidism: Text and Commentary, in which he offered an in-depth history of Hasidic Judaism, the spiritual movement founded in the 18th century by Israel ben Eliezer, better known as the Baal Shem Tov. Through examination of primary sources, Lamm illustrates the development of Hasidic theology, from the 18th to the 20th century.
In 2000 Dr. Lamm wrote The Shema: Spirituality and Law in Judaism for a general audience not familiar with Jewish theology; this work focused on how a proper understanding of Judaism would lead a practitioner to spirituality. This work was a rejoined to the viewpoint that religious, observant Judaism was dry and legal, as opposed to spiritual and meaningful.
Actively retired
Dr. Lamm recently stepped down as President in 2003, and was succeeded by Richard Joel as the fourth YU President, also a graduate of Yeshiva University and the first layman to hold the office. He is a former attorney who also led the Bnai Brith's international Hillel student organization. Richard Joel had previously been associate dean and professor at YU's Cardozo Law School and was an assistant district attorney in New York City.
Dr. Lamm was given the active position of Chancellor of YU [1] (http://www.yu.edu/news/articles/article.cfm?id=100165) after 27 years as President. He still maintains his title as Rosh HaYeshiva ("head of the yeshiva") of YU's rabbinical school - RIETS. He was installed in the new position created for him as Chancellor of Yeshiva University in June of 2003. He continues to play a role in the affairs of the institution over which he presided for a quarter century.
Controversy
Dr. Lamm has always been a lightning-rod for praise but also criticism, the criticism mainly stemming from his handling of controversial issues facing the Jewish community, such as co-operating with the non-Orthodox branches regarding conversions (giur) of gentile spouses to Judaism. He was also a controversial figure within the university, with a group a senior rabbis and rabbinical students breaking away from the Yeshiva in 1999, in a dispute with Lamm. He has written a number of books including perhaps his most controversial, Torah U'Maddah, which was subject to extensive critique when published.
References
Works by Dr. Lamm
- Norman Lamm The Religious Implications of Extra-Terrestrial Life, Chapter 5 of Faith and Doubt - Studies in Traditional Jewish Thought, (New York, Ktav, 1971)
- Norman Lamm, The Religious Thought of Hasidism: Text and Commentary, Michael Scharf Publication Trust of Yeshiva University, 1999, ISBN 0881254401
- Norman Lamm, Seventy Faces: Divided we stand, but its time to try an idea that might help us stand taller, Moment Vol. II, No. 6, June 1986 - Sivan 5746
- Norman Lamm, Faith and Doubt: Studies in Traditional Jewish Thought, Ktav; 2nd edition 1986, ISBN 0881250007
- Norman Lamm, Torah Umadda: The Encounter of Religious Learning and Wordly Knowledge in the Jewish Tradition, Jason Aronson, 1990 ISBN 0876688105
- Norman Lamm, The Shema: Spirituality and Law in Judaism, Jewish Publication Society of America 2000, ISBN 082760713X
Works relating to Dr. Lamm
- Debra Nussbaum Cohen, Orthodox leader speaks out on Jewish unity, breaking long silence, Jewish Telegraphic Agency, December 5, 1997
- David Landau Piety & Power, 1993, Hill & Wang, NY
External links
- Yeshiva University (http://www.yu.edu/) official website
- Rabbi Isaac Elchanan Theological Seminary (http://www.riets.edu/) official website
- Rabbi Lamm and controversy over gays at YU schools (http://www.familydefensecouncil.com/fdcx95critique.htm) (1995)
- Rabbi Lamm's Eulogy (http://mail-jewish.org/Rabin/Lamm.txt) for Israeli PM Yitzhak Rabin (1995)
- Response (http://yuweb.addr.com/archives/v62i7/columns/haredim.html) of a supporter to a public criticism by the Haredi leader Rabbi Elya Svei
- Interview (http://www.cardozo.net/life/spring1999/lamm/) with President Norman Lamm (1999)
- Seventy Faces: Divided we stand, but its time to try an idea that might help us stand taller (http://www.yu.edu/lamm/seventy.html)
- Orthodox leader speaks out on Jewish unity, breaking long silence (http://www.jewishsf.com/content/2-0-/module/displaystory/story_id/7587/edition_id/143/format/html/displaystory.html)