Rav Kook on Pesach and Redemption

I know I have not been blogging lately. I have been busy and have not found myself motivated to lately. I know I still have several series which I need to wrap up – God willing, I will soon continue those posts. Meanwhile, I hope everyone enjoys the following ideas by Rav Kook which are very relevant for Pesach.

Rav Kook writes in Orot (translated by R’ Bezalel Naor):

The redemption continues. The redemption from Egypt and the complete redemption of the future are one unending action: the action of the strong hand and outstretched arm, which began in Egypt and works though all eventualities. Moses and Elijah are redeemers in a single redemption; the beginner and the ender, the opener and closer together fill the unit. The spirit of Israel hears the sound of the movements, the redemptive actions, brought about through all eventualities until the sprouting of redemption will be complete, in all its plentitude and goodness.

Also, in Moadei HaRayah (also translated by R’ Naor):

The exodus from Egypt only appears to be a past event. But in truth, the exodus never ceases. The arm of God that was revealed in Egypt to redeem the Jews is constantly outstretched, constantly active. The revelation of the hand of God is the breaking through of the light of God, shining great lights for all generations.

I can not begin to stress how important these ideas are. The difference between the view which sees the exodus as a particular event and the view which sees it as a continuing process is spectacular. God willing, I will one day write a post on the significance of these passages. Just as a hint, keep in mind that Rav Kook saw the spirit of Moses (Torah) and the spirit of Eliyahu (Redemption) as being paradoxically at odds with each other. Each employs forces which strain the other. The Final redemption, in the view of Rav Kook, is the reconciliation of these two forces. Also keep in mind that during the seder night, we do not mention Moshe but do leave a central role for Eliyahu.

Rav Kook on mystical thought, freedom, and the self

Orot HaKodesh I, pg. 86:

"Knowledge of the highest secret matters is not meant to spread through the world in a great expansion, that many may know of them, for it is impossible. And if many know of them in their external aspect, they will know nothing of their internal content, and all this will do more harm than good. Indeed, this knowledge must penetrate to all secrets that contain a divine element of supreme contemplation. And those individuals unique in their spiritual height, raise the world from its degredation by their very existence and not by their tangible influence."

Perakim be-Mishnato ha-Iyunit shel ha-Rav Kook, II, pp. 55-56:

"My thoughts are wider than the seas; to express them in prosaic words I cannot, for I am unwillingly forced to be a poet, yet one who is free. I could not be bound in the fetters of meter and rhyme. I flee from simple prose, from its heaviness, its constriction, and I could not put myself in other confines, perhaps even bigger and more depressing than the weight of the prose from which I flee."

Arpelei Tohar, pg. 59:

"Mystical knowledge is unique in every individual. It is bound up with his selfhood, is unrepeatable and transmitted by no sound or explanation. "They shall be yours only" (Mishlei 5:17). A righteous man shall live by his own, his very own faith. And from this luminous faith, which forms a seperate Eden-paradise for him, he goes forth to walk in the gardens of the Lord, bounded as public domain, where his mind intermingles with that of his fellows."

Arpelei Tohar, pg. 40:

"We feel this 'spiritual muteness,' alas, how much we have to say, how great is the light of justice and wisdom illuminating us in the depth of our souls, but how shall we discover it, how clarify it, how will we utter and bring forth even the tiniest edge of that sublime brightness, for that, the gates are shut before us. In prayer we approach them, with supplication we knock, in joy and praise we raise our voices, offering allegory and thoughts, keeping watch by the doors, perhaps they will open a crack, only a needle's breadth before us, and words will stream from our mouths, and our tongues will be as flowing streams, rivers of honey and butter."

Yep, that pretty much describes how I feel. And as I start to imagine the sweet smell of the air of the land of Israel, to which I am, b"H returning this comming summer, I start to long for that clarity which can only exist in the land. At shul friday night, I saw a friend carying Rav Charlop's Mei Marom. I commented that I have never seen that sublime book outside of the land. My friend commented that this is because all who can appreciate this book have made their way back home already. Hashiveinu Hashem veNashuva, Hadesh Yameinu keKedem!

Rav Kook on Mystical learning, secular education, and the Ramchal

Great insights into Maran HaRav's educational philosophy can be gleaned from the following letter he wrote in 1906 (Iggeret 43, Translation by Rav Bezalel Naor):

By the grace of God, the holy city of Jaffa, may it be built and established, 12 Kislev 5666.

Peace and blessing to the venerable great Rav, our teacher Yeshayahu Orenstein, may his light shine. Your precious letter reached me, and I had some doubt whether or not to reply, because I feared that you, heaven forbid, would suffer anguish from my letter, and why should I cause a venerable Torah scholar such as yourself, long life to you, any suffering? In any case, I decided to answer briefly, [and] perhaps the Lord, blessed be he, will grant that you heed my words, so that you may suffer less pain from the [issues dealt with in my] articles, and this will be my reward — saving a precious soul like yours from pain and worry.

You should know, your honor, that my main intention In my articles, and with anything I write, is simply to awaken the hearts of Torah scholars, old and young, to diligence in the careful study of the inner Torah [in all the following ways]: in mussar in all the ways we have received from our most holy teachers; in the [philosophical] investigation of all the holy books left to us as a legacy by our great Rabbis, masters of inquiry; in kabbala in accordance with all the ways which are an inheritance from our fathers, may their memory protect us: in the way of the Rishonim; of the Achronim; [The Rishonim and Achronim are the early and later generations of Torah scholars in medieval Europe. Rav Kook is referring specifically to the early mystics, such as Nachmanides and Roke’ach, and the later ones, the Ari and his disciples.] of Chassidism; and of the Gaon Rav Eliahu from Vilna and Rav Moshe Chaim Luzzato, of blessed memory. And [also] to study all the commentaries on the holy Zohar, and Sifra Detzinuta, Sefer Habahir, and the Book of Creation, and all the midrashim of our sages, [with the purpose of gaining] both familiarity and expertise. This demands great diligence, just like the diligence needed for the study of the Talmud and legal rulings.

True, not everyone's nature is fit for this, so anyone who is unable, but who is of keen mind, is obligated to study at length the intricacies of the Talmud, the commentaries of Rashi and the Tosefot on it, and the legal rulings [of great rabbis]. One, however, who has talent for the in-depth study of wisdom and kabbala should shorten his lengthy periods [of legalistic study of the Talmud], even though the intricacies and innovation [of Talmudic and legal studies] require them. In any case, he must not neglect the study of the intricacies of the Torah, because God finds joy in it.
The major part of his study, however, should be to know his creator. This is written in the introduction to Etz Chaim, and see also Or Ne’erav. In these times, when because of our many transgressions, many young people are becoming more and more enticed by the smooth [cosmopolitan] speech of the nonbelievers in our nation, we must also show the world that Torah scholars occupied in the holiness of the true Torah not lack power of rhetoric and eloquence of language.

This was the intention of the pious Rav Moshe Chaim Luzzato of blessed memory, in his poetry and [drama]] and I, in humility, also want to grasp the hem of their cloaks and follow their example inasmuch as I am able. And because the full [comprehension] of the Holy Torah also requires the knowledge of the wisdom of the world in some matters, and in particular so as to be able to reply to a nonbeliever, an imperative in our day.

For this reason I mention the words of our Rabbis, the Gaon Of Vilna and the Maharal of Prague in his book Netivot Olam, [section] Netiv Hatorah, chapter 14.8 [It must, however, come only after] diligent study of the Torah and the purification of virtues and deeds, especially from anger, arrogance, and sadness, which are the major causes of evil, and the diligent, fixed, and daily study of the inner Torah, each person according to his capabilities.

From examination and experience [we know], after all these preliminaries, that one can not be harmed, heaven forbid, from the knowledge of [secular] wisdom, if taken in measure and with the [earnest goal] of honoring God; on the contrary, it will add to one's strength great happiness and broadness of mind in the service of the Lord, blessed be he.

And if, heaven forbid, there are people who misunderstand my words, and see in them meanings I did not intend, this is not [sufficient reason] to keep the benefit [of my words] from those worthy of it, as Maimonides, of blessed memory, wrote in his letters, that the ways of the Lord are trustworthy, etc.

Through diligent regular study in the pleasure of the inner Holy Torah, the soul which occupies itself with this without seeking any personal benefit will be lit in the light of happiness and most sublime love, spiritual pleasures like those of the world to come, and there will be no need to fear the evil lash, or only to a minimal extent, and with this one's soul will find strength and courage, and fear no adversity, not in this world and not in the next, for even if sit in darkness, the Lord is my light.

This is, approximately, the intention of the words of mine on which you commented. How good and pleasurable it is to judge one another favorably, and by this the heavens are praised and the honor of heaven magnified, as is the honor of the Holy Land and the Torah scholars in it.

As for myself, I take no great delight at being praised, nor offense at being insulted. Praise the Lord's blessed name, that diligent occupation with the study of mussar and the inner Holy Torah granted me this characteristic. For this reason, I see no need on my part to explain myself. I do so simply to calm your heart so that you will not suffer, because all my will and desire is to bring happiness to people and fulfill, as much as I can, "those who fear you will see me and rejoice.’’ For this reason I said that I hope that these words may pacify your heart. And may the Lord blessed be he, bless you and your family with long life, and may we be privileged to see the joy of Zion and the building of Jerusalem with the revelation of the majesty of his blessed kingdom, a name for us, praise in all the nations of the Land, and may the entire Land be filled with the knowledge of the Lord. As is becoming your pleasant soul, and the humble young soul on your doorstep, looking to light and salvation.

Avraham Yitzhak Hakohen Kook

Rav Kook on Nationalism and Olam Haba

In a letter to Samuel Aleksandrov of Bobroisk, dated 29th of Shevat 5668 (1908), Rav Kook writes (Igrot HaRaaya I, pg. 134, translation by Rav Bezalel Naor):

Regarding his honor's comment concerning the difference between the collective and the individual. Certainly, our nationalists are wont to theorize that through the weakening of the national spirit in the later periods there arose the study of individuality. There is some truth in this, but not as they formulate it. They are of the opinion that personal immortality is a new doctrine engendered by attenuated nationalism. The truth is that in most ancient times, when the national spirit flourished, it was already said, 'The soul of my master will be bound in the bond of life.' (I Samuel 25:29) The woman of Teko'a's words were, 'God does not lift away the soul but devises thoughts so that the banished one may not remain banished from Him.' (II Samuel 14:14) Finally, a recurrent phrase was 'being gathered to the fathers.' (Genesis 15:15, Judges 2:10, II Kings 22:20, II Chronicles 34:28) The medieval authorities who dealt with these matters already commented on these expressions. (Maimonides, MT, Hil. Teshuvah 8:3; Crescas, 'Or Adonai 3:2:2. Menasseh ben Israel, Nishmat Hayyim I, 7) These are eternal truths. The principle of individuality can never be totally elided from the mighty collective spirit. Rather [an accurate description is] when collectivism is strong, the individual principle is not discernible or pronounced, because it serves as a centerpoint to the great circle. When [on the other hand] collectivism is weakened, the centerpoint becomes discernible. [This point of individuality] fills with many maxims and sermons, and assumes a prominent place in the lives of individuals oblivious to the life of the collective. So when the sun of the national spirit set, there were established studies concerning the individual unit, the individual personality. These studies were expanded and publicized; this in turn forced the disclosure of several inner mysteries from the spiritual past concerning absolute existence [i.e. the afterlife]. Out of the darkness of this decline issued a great light: the worldwide dissemination of spiritual information, which greatly refined personal character.

Translation/Explication please

כשהנשמה מאירה גם שמים עוטי ערפל מפיקים אור נעים (הראי"ה קוק זצ"ל)

I would like to hear the readers' take on this famous saying of Rav Kook. (and yes, this is a shameless and lazy attempt to generate comments)

Faith

Translated by R. Bezalel Naor:

Not with depression, not with fearfulness, not with sentimental weakness must we turn to the divine light, but with a clear knowledge that what flows from the depths of our heart to approach G-d is a natural, complete and healthy faculty. It is more than just a natural faculty — it is the basic, natural faculty of our soul. It emerges in us from the soul of the Life of all worlds, from the soul of all existence, of all being.

The more we increase knowledge, increasing spiritual illumination and a healthy physicality, so will this wondrous light shine in us, a lamp on the path of our life.
Orot Ha’emunah, p. 80

We must pity those who are so plagued by self-doubt that they know not what they live for. The irony of life is that those skeptics who most fervently yell against religious fundamentalism and the danger it poses to the world in the form of Islamic fascism are also the ones who are in the final analysis too weak and unsure to do anything about it. The only thing which can supply the strength to fight evil done in the name of faith is an opposing faith of greater confidence.

Europe, which has abandoned faith in favor of rational secularism, is being crushed under the weight of Islam. America is conflicted and has still not decided what her true nature is. For us Jews who believe in the mission with which we were entrusted by G-d, the path is clear. We must respond to evil by increasing good. We must respond to darkness by increasing light. We must show the world a new way - a way which is founded in a faith which informs every aspect of existence and makes it purposeful. A way which grabs all that we know and establishes it on the foundations of Holiness.

Important letter by Rav Kook

Rael has posted an important letter by Rav Kook:

By the grace of God, the holy city of Jaffa, may it be rebuilt and established 8 Adar 5670 [1910]

Peace and blessing my friend, the renowned rabbi, who is wise and learned, a treasure of Torah and fear of God, our master Rabbi Barukh Meirs, may he live to a long and good life, the head of hte rabbinic tribunal of the holy city of Haifa, may it be rebuilt and established.

Your precious letter reached me. Rabbi Joshua Burak has undoubtedly informed you of our conversation concerning the general condition, and that I wrote him an encouraging letter. May it be God's will to prosper his efforts to strengthen the knowledge of God and his laws among the people of Israel in the Holy land.

My dear friend, you called my attention to the station of religion at the present time. What can I say to you, my friend? My heart suffers grievously because of the general situation. There is no one left who represents with dignity the cause of God's name and his Torah in the Holy Land. The more I brood on this though, the more troubled I feel in my heart and I cannot see an effective way to begin some corrective action. For it is very difficult for me to come to a meeting of minds with most of the leading religious figures of our time, may God watch over them they desire follow the old path solely, to keep themselves at a distance from every creative talent and from all current trends in life. In my opinion, this is the altogether against the way of God. By their attitude they strengthen the hands of the rebels and support the wrongdoers. Alas for the sins of these people, though they are well-intentioned.

I have no alternative but to support the educational efforts which leave room for the knowledge of the world and of life, and that trains the children to find joy in life, to be strong and brave, to cultivate hygiene and personal dignity. When this training will be combined with training in the Torah and the true fear of God, it will become their adornment and enhance their vitality. In the end even the nonreligious forces will have acknowledge the validity of our position.

But what can I do when this approach, which I have no doubt we must follow, has embroiled me in the entanglements of a war from the right and the left? However, I place my hope in God, may his name be praised, that he will strengthen me to hold on high the banner of truth, that the holy cause be vindicated. And you know, my friend, that these important issues are all interrelated. Most of the scholars of our generation, even the greatest among them, pay no attention cultivating the principles of the fear of God, in a spirit of broadmindedness, as would befit the leaders of the generation. They cannot pursue new paths appropriate for the needs of the time, to direct them toward holiness. In their opinion, they must not veer from the old pattern, refusing to draw on any good element in the new ways, thereby to mend the condition of the generation.

They will not acknowledge, under any circumstances, that they have neglected a basic principle which embraces the whole Torah and all religion.

It is for this reason and that we stumble in the daytime as the blind man stumbles in the dark, and the multitude are led astray, they are increasingly alienated from their faith. But they are in sense at fault. Since there is no one to show them the right course, to join the holiness of the Torah and religious faith with life, they are losing their faith. But there are many good elements in them and much sensitivity of spirit, and many among them desire with a full heart the salvation of the people of Israel and of this, their basic goal is rooted in holiness, for the salvation of Israel truly embraces all aspects of holiness. It is for us to judge charitably even the most offending among them, if only he is not willing to defect from our people and join our adversaries.

The more we add positive elements to our education program and teach our children the subjects which help a person earn a livelihood and gain self-respect, together with the study of the Torah, the foundation of the Torah will be strengthened and gain in vitality.

But with whom shall I speak, who will agree with me, who is prepared to jeopardize his own honor for the Honor of God, praised be He, and of His Torah, and for the holiness of His beloved land?

Let us hope that God will act for his own sake, and inspire the hearts of all the Torah scholars to comprehend the pure way of God and that Israel and Judah will soon find deliverance. And this will be my reward.

My greetings to you as so befits your precious self, and with much love, and in anticipation of God's help.

Rare video of Rav Kook and Rav Sonnenfeld!

To the process of ideas in Israel

MevaseretZion has a great summary of Rav Kook's masterpiece, "To the process of ideas in Israel."

Check it out!

Nachamu, Nachamu

From Orot (Translation by Rav Bezalel Naor):

"The redemption continues. The redemption from Egypt and the complete redemption of the future are one unending action: the action of the strong hand and outstretched arm, which began in Egypt and works though all eventualities. Moses and Elijah are redeemers in a single redemption; the beginner and the ender, the opener and closer together fill the unit. The spirit of Israel hears the sound of the movements, the redemptive actions, brought about through all eventualities until the sprouting of redemption will be complete, in all its plentitude and goodness."

May Hashem send us Torah leaders, gedolei Torah, proficient in the entire Torah, both esoteric and exoteric. Leaders that have vision and are proactive and not only reactive. Leaders that can relate to all the various types of souls which exist in klal Israel. May they raise the potential of the entire nation to the holy level it deserves. May we merit to see the full redemption speedily in our day.

איש אשכולות

I was once asked on a thread why I am a talmid of Rav Kook. I answered that one of the many reasons is because he is the only Gadol of the past 100 years to have mastered the entire Torah in all of its aspects. No area was beyond his reach. He achieved greatness in halacha, aggada, lamdus, philosophy, kabbalah. And more than just mastering these different areas, he weaved them into a coherent system where one area of Torah informs us about the others. One of the commenter replied that he frankly finds it frightening that I think that Rav Kook was the only gadol to have mastered the entire Torah. Well, I am obviously no authority on the matter but I was thrilled to find that Rav Shlomo Yosef Zevin Zt"l actually wrote the exact same thing in his remarkable book (which everyone should really read cover to cover), "אישים ושיטות". Here is the relevant passage (pg. 232):

:"לא יהיה הדבר להגזמה, אם נאמר שמרן הגרא"י הכהן קוק, ז"ל, היה בדורנו היחיד בין גדולי התורה, שהיה שולט בהלכה ובאגדה כאחת... כל מקצועות התורה היו ברשותו.. ולאו דוקא בהלכה. עולם האגדה הי לא פחות פתוח לפניו. חזון ושירה, מחשבה ומחקר, הגיונות ודעות - כל אלה היו שוטפים בלי הרף, כמעין הנובע, ממוחו ללבו ומלבו למוחו"

It would not be an exaggeration, if we say that Maran HaGaon Rav Avraham Yitzchak HaKohen Kook Z"l, was unique in our generation among the Torah Masters, who had mastered halacha and aggada as one ... all the disciplines of Torah were at his disposal ... and not only in Halacha. The world of aggada was no less open before him. Vision and song, machshava and investigative methods, ponderings and ideas - all these would flow unstoppably, like a gushing spring, from his mind to his heart and from his heart to his mind.