Presumably he means to ask whether since then you’ve addressed the questions you left there unanswered (and wrote that you would deal with them on another occasion) —

“The question that arises here is basically what is more important: the Tzomet Institute or the Weizmann Institute? Or, in the immortal words of HaGashash HaHiver: you send your son to the Tzomet Institute and I’ll send mine to the Weizmann Institute, and we’ll see who gets there first. What is more important—to develop the theory of relativity or an automatic leavened-food detector? Who is more faithful and contributes more to Judaism: Einstein or the synagogue caretaker? What do you say about that? I definitely think these are questions worth thinking about. There is something to those claims, except that this is only a partial truth. But as stated, this is not the place for an overly heavy analysis, and we’ll leave it for another time”

I understand. So no, I haven’t written about it yet. I’ll think about it.

The law is that you save the Torah scholar first, not Einstein, so what seems more important to you?

Papa, here are a few points to think about:
1. You assume that the Torah scholar is saved first, and I’m not sure that is indeed the case.
2. Beyond that, even if that is the law, then the Sages thought that a Torah scholar is more important. The question is whether I agree. Their halakhic authority doesn’t mean they were right in their assumptions.
3. Even if a Torah scholar takes precedence, that could be for other reasons (such as educating the public. And maybe this is just a non-practical declaration, since what are the chances we would actually encounter such a situation?!). But in terms of importance, maybe Einstein comes first.
4. It should be remembered that my whole discussion is not about comparing a Torah sage to a sage in another field, but rather an exceptional figure in another field to an ordinary Torah scholar. My own assumption too is that Torah comes first. Einstein is an exceptional case of wisdom. So it may be that the Sages made a general determination of importance here, but it is not correct for extreme cases—except that for purposes of Jewish law we do not distinguish.
5. The comparison in the column dealt with the object, not the person. That is, the contribution to humanity, not the importance of the individual. The question is who contributes more to humanity: the Tzomet Institute or the Weizmann Institute (Einstein). That does not necessarily mean that Einstein is more important as a person.

With Heaven’s help, on the eve of the holy Sabbath, for the sake of your success in all that you do, here in the diaspora.

The Weizmann Institute, which empowers man’s ability to harness scientific knowledge to accomplish great things in the world, brings man to a “junction,” to a crossroads. He can use the achievements of science to develop instruments of destruction and mass annihilation, and he can use the achievements of science to bring welfare and healing and to prevent suffering.

The development of science brings man to a crossroads. He can think: “My Nile is mine, and I made myself,” and therefore everything is permitted to me; or he can learn from the wondrous wisdom in creation that “there is a Master of the palace,” who places a heavy responsibility on man: “I created you in order to repair My world, not to ruin it.”

The Weizmann Institute has opened before man a powerful junction, and here the Torah comes to serve as the “traffic director at the junction.” Its commandments instill in a person that “there is a Master of the palace,” and its laws and ordinances serve as signposts guiding a person along which straight path he may and is commanded to go, and from which negative path he must keep away.

With blessings for good choice, Ofer Badan of Levav-Muskaroner (in the diaspora)