531) Dialogues of Vision: How we view Maimonides and how he might view us (Part I)

R. Yihye Kafich (1850-1931), leader of the rationalist Yemenite group Dardaim.

Introduction

This two-part series series—based extensively on the research by Professor Marc B. Shapiro and Dr Micha Goodman—engages in a dialogue of vision: Part I examines how we view Maimonides and the reception of Maimonidean thought in rabbinic Judaism, particularly over the past two and a half centuries. Although arguably the greatest Jewish thinker, the rabbinic world has always had an ambivalent relationship with Maimonides, beginning with centuries of opposition—known as the Maimonidean Controversies—to a partial acceptance of selected writings of Maimonides only in relatively recent times. Part II turns the focus on its head and examines, theoretically, how Maimonides might view contemporary Judaism as we know it. 

How we view Maimonides

Enlightenment

Shapiro(2023:168) explains that over the last two and a half centuries, rabbinic interest has been resurgent in Maimonides, ironically as a result of the rise of the Enlightenment movement in late eighteenth-century Germany. Faced with increasing engagement with Maimonides’ philosophical writings by the maskilim (secular members of the Enlightenment), the rabbis formulated different responses to a renewed problem that—although always there—had lain dormant for so long. 

485) Is a Halachic environmental discourse even possible?

 

Introduction

This article −based extensively on the research by Rabbi Professor Kotel Dadon[1] − examines some Torah and rabbinic sources that indicate the existence of, and potential for, further Jewish ecological discourse. It then (ambitiously) attempts to seek ways to bring this debate into the four cubits of Halacha (religious law). 

Dadon begins by nailing his colours to the mast in terms of his position on climate change and environmental issues: 

“Climate change and the resulting environmental disasters are among the greatest moral and existential crises of our time” (Dadon 2023:131). 

The general environmental discourse today revolves around two conflicting approaches regarding the role humans play in the world. These are the anthropocentric and biocentic approaches.

482) Rav Kook through statistical analysis

R. Avraham Yitzchak haKohen Kook 1865-1935.

Introduction

This article – based extensively on the research by Professor Isaac Hershkowitz[1] − statistically compares the early writings of Rav Kook to his later writings. R. Avraham Yitzchak Kook (1865-1935) was the first Ashkenazi Chief Rabbi of British Mandatory Palestine and one of the founders of religious Zionism. Rav Kook created an enormous corpus of literature and new material continues to emerge. It is difficult, therefore, to describe Rav Kook unless all of his writings are taken into consideration. He is variously depicted by scholars in attempts to ascertain his “overarching system” of thought, but according to Hershkowitz, it seems his approach may have undergone an evolutionary process instead of remaining a homogenous system of thought. This position can be supported by a groundbreaking study of statistical data that Hershkowitz has conducted indicating “the development and evolution of Kook’s position over the course of his life” (Hershkowitz 2023:2, footnote 3). 

337) RABBI CHAIM HIRSCHENSOHN – BETWEEN RAV KOOK AND R. YOM TOV SCHWARZ?

 

Rabbi Chaim Hirschensohn 1856-1935.

INTRODUCION:

R. Chaim Hirschensohn (1856-1935) is another of those forgotten rabbis whose voices have been quietened and whose ideas have been, unintentionally or otherwise, overshadowed by history. This article seeks to explore some of R. Hirschensohn’s thinking and is based extensively on the research by Dr David Zohar[1] who is republishing an updated version of R. Hirschensohn's writings.

336) WHEN THE ANSWER IS YES AND NO:

INTRODUCTION:

In reading rabbinic responsa literature (She’elot uTeshuvot), Halacha, and other writings, one sometimes notices a certain ambiguity. The subject matter is weighed up from all angles and then a final verdict is provided. Before reaching the final conclusion, however, one is presented with a number of options. What is the purpose of those options if the field of choice is narrowed down to only one ruling at the end?

Is it just a style of writing or,  depending on the personality of the writer, is another dynamic perhaps at play?

Some examples follow:

The Retraction of Chief Rabbi Jonathan Sacks

In honour of the memory of Rabbi Lord Jonathan Sacks, this is a re-post of an article I wrote some years ago. Rabbi Sacks had read it and had the dignity to acknowledge even thank me for it.

 

INTRODUCTION:

While walking through a Modern Orthodox institution recently, I was chatting to a colleague who noticed I was holding a copy of the book; ‘To Heal a Fractured World’, by Chief Rabbi Jonathan Sacks. Being a great admirer of Rabbi Sacks, I was rather taken aback when he asked why I was reading such ‘controversial literature’. Intrigued to find out what was so contentious about the man, I discovered that in 2003, Rabbi Sacks was pressured into retracting and deleting sections of his book; ‘The Dignity of Difference’. 

Apparently, his own Beit Din had said that parts of the book were “inconsistent with basic Jewish beliefs.” 

And Rabbi Elyashiv said it was “contrary to our faith in the Holy Torah”, and was unfit to be brought into the home.

What did Rabbi Sacks say that brought about such scathing attacks?

In the ‘censored’ version, he wrote:

G-d is universal, religions are particular...G-d has spoken to mankind in many languages: through Judaism to Jews, Christianity to Christians, Islam to Muslims... G-d is greater than religion...He is only partially comprehended by any faith...He exists in my faith, but also in yours.

However, this sentence had been deleted:

No one creed has a monopoly on spiritual truth.

Some felt that he had gone too far in accepting the ‘validity’ of other religions.

I can understand why some felt he had gone too far. There are some major and fundamental differences between Judaism and other faiths. Many of these differences are theologically and philosophically irreconcilable.

However, as an intellectual exercise, and in the interest of freedom of (Torah) expression, take a look at some very different perspectives on other religions, by some of our leading rabbinical thinkers.

THE RAMBAM’S VIEW ON OTHER RELIGIONS:

Rabbi Moshe Maimonides (1135-1204) writes that in general, both Christianity and Islam pave the way for universal acceptance of Mashiach. As a result of the emergence of both these religions:

[T]he world has become full of the ideas of Mashiach, Torah and commandments, which have spread to distant lands and nations.[1]

Notwithstanding this broad and sweeping statement, the Rambam bluntly considers Christianity to be a form of idolatry. He says this in a number of different places[2], and is quite outspoken in his reference their houses of worship as:

[P]agan houses of worship without any doubt.

His view on Islam is very different:

The Ishmaelites are not idol worshippers at all and they worship the singular G-d properly and without blemish.”[3] 

As a consequence of this view, Jews and Muslims have often shared the same houses of worship.

Then, in a surprising and dramatic turnaround, the Rambam adds a caveat: When it comes to social and religious interaction with members of both faiths, he says:

It is permitted to teach the commandments to Christians and to attract them to our religion, while one should not do the same with Ishmaelites.

This is because Christians accepted the authority of the Torah and never denied its authenticity. Whereas Muslims, he says, although their books describe the giving of the Torah to the Jews, consider every point of difference between them and Jews to be either a falsification of, or mistakes in, textual transmission on the part of the Jews, and that they (the Muslims) indeed have the correct tradition.

The Rambam’s view is clear albeit rather paradoxical: Christianity is idolatry. Islam is monotheistic. Yet, theologically, Christians may be engaged with in preference to Muslims because they accept the basic authority of the Torah. Yet overall, both are indispensable in terms of core principles and preparation for Mashiach.

Concerning the oft-quoted Talmudic statement that “the pious of the nations have a share in the world to come” (San.105a) -  Rambam is of the view that this is only when they declare their commitment to upholding the seven Noachide laws[4] before a Jewish Beit Din.[5] This, not being a common practice, puts a very different pragmatic spin on the popular perception of this famous statement, and is indicative of the Rambam’s uncompromising stance on the matter.

RASHBA (1235-1310):

The Rashba[6], holding a similar view to the Rambam, says that Moslems are not idol worshippers, but:

all other gentiles are considered to be idol worshippers.

THE MEIRI (1249-1315):

Rabbi Menachem haMeiri[7], on the other hand, has probably the most radically liberal view on Christianity and Islam that is to be found in all of Torah literature.  He posits that the notion of idolatry has absolutely disappeared from society (barring what he refers to as some fringes or ‘extremities’ of civilization). Idolatry, in his view, has essentially become extinct, and replaced by more developed religions, with Christianity and Islam both falling under the broad rubric of monotheistic religions. He refers to them as ‘umot ha-gedurot be-darcei ha-datot’, or ‘nations restricted by ways of religion’, as opposed to the idolaters of old who thrived on total anarchy.[8]

Jewish law does contain several references to inequality between Jews and non-Jews. For example; If a Jew’s animal damages the property of a Gentile, the Jew is not liable. But if a Gentile’s animal damages the property of a Jew, the Gentile is liable. According to the Meiri, the ‘non-Jews’ in such examples of asymmetry in Jewish law, are specifically the ancient idolaters, who lost their rights to be protected by the very laws they sought to undermine.  He says of the ancient pagans; “All these people possess no religion and submit to the fear of no divinity”. Contemporary Gentiles, however, were to be treated no different from Jews, because their religions gave them a sense of law and order.

The Meiri continues:

Discriminatory rules such as this were instituted in times when those Gentiles were devout in their idolatry. But now their idolatry has come to an end in most places, and there is accordingly no need to be stringent with them as in the old regulations.[9]

In a similar vein, the Meiri offers a remarkable explanation in his commentary to a text in the Gemara:

“A Notzri (Christian) may not be traded with” -This refers (not to Christians but) to the (idolatrous) nation of Nevuchadnetzer , the Babylonian King.[10]

Commenting on the Gemara in Bava Kama, he says:

All the people who are of the nations that are restricted by the ways of their religion and worship the divinity in any way, even if their faith is far from ours, are excluded from the principle of inequality. Rather, they are like full-fledged Jews with respect to these matters, with no distinction whatsoever.[11]

Regarding the mitzvah of returning lost property, which only has to be performed to “your brother”[12], and not to Gentiles, the Meiri says:

The reference is to everyone who is ‘restricted by the ways of their religion’.[13] 

Accordingly, the Meiri regards contemporary non-Jews to fall under the technical category of ‘achicha’, your brother, and ‘re’ehu’, your peer.

Again, commenting on Bava Kama, he says:

All those who follow the seven laws of Noah are treated in our courts as we are treated in theirs, and we do not accord ourselves favourable treatment. It goes without saying that the same applies to nations restricted by ways of their religion.[14]

Significantly, here the Meiri seems to regard contemporary non-Jews as having a higher status than those who merely observe the seven Noachide laws.

As demonstrated, the Meiri differs spectacularly from the view of the Rambam. So much so that some simply couldn't accept his radically tolerant outlook and insisted that he wrote these commentaries specifically for the censors in order to appease the non-Jews. The Chatam Sofer[15], for example, wrote about a Meiri text:

It is a mitzvah to wipe it out, for it did not emerge from his holy mouth.”[16] 

The implication here is not just that the Meiri wrote to appease non-Jews but that his views on that issue were outright forgeries.

The interesting thing though is that the Chatam Sofer never gave any reasons for his sweeping statement[17]. And he never saw the writings of the Meiri on Bava Kama first hand, because he only quoted them through secondary sources (such as the Shita Mekubetzet in the above example). Also, he couldn't have been familiar with the Meiri on Avodah Zara (where the “nations bound by religion” concept was formulated), because it was only published in 1944, more than 100 years after his passing. Yet, notwithstanding all this, from then on, the views of the Meiri regarding non-Jews lost much of their credibility.[18]

RAMO (1520-1572):

Rabbi Moshe Isserless explains that in Jewish Law, the Trinity is considered to be “Shituff” or “partnering” G-d with another being. For a Jew, “Shituff” would be absolutely forbidden. The question is whether or not it is forbidden for a non-Jew.  The poskim (halachik authorities) are divided on this issue. As we have seen, the Rambam holds that it is forbidden even to a non-Jew, to the extent that if he practices “Shituff”, he is considered an idolater. The Ramo, however, takes a different view. He maintains that partnering G-d with another being is permitted to non-Jews.[19]

MAHARAL OF PRAGUE (1520-1609):

The Maharal[20], taking a similar tack, writes:

Anyone who accepts upon himself to worship the First Cause, falls into the category of a ‘ger toshav’[21] (a resident stranger), who is not discriminated against by the laws (as in Bava Kama 4,3).

BE’ER HAGOLAH (1596-1671):

In a similar vein, R Moshe Rivkes, commentating on the Shulchan Aruch, says that the discriminatory laws were only directed towards the:

idolaters of earlier times, who believed in neither the Exodus from Egypt nor Creation ex nihilo. But concerning contemporary gentiles...since they believe in the Exodus, Creation ex nihilo, and other fundamentals (these laws do not apply), since their intent is to the Creator.

TIFERET LE'YISRAEL (1805-1855):

One of the first rabbinic authorities to actually acknowledge the Meiri as a source text, was R Zvi Hirsch Chayes[22]. Fascinatingly, he is the only commentator in the Vilna Shas to hold a PhD. He writes:

Christians, who believe in religion...Torah from Heaven and in the existence of G-d, are absolutely regarded by us as ‘gerim toshavim’, and the seven Noachide laws are built into both Christian and Moslem legal systems.”[23]

TORAH TEMIMAH (1860-1941):

About fifty years later, the Torah Temimah[24] writes that the discriminatory laws:

do not apply to those nations who observe the seven Noachide laws, and these are most of the contemporary nations, which are regarded as Jews in regard to these matters.”[25]

RAMACH (1874-1950):

R. Chalfon Moshe haCohen[26] ruled that:

The bans[27] only applied to the idolatrous nations of ancient times. But today, when idolatry has ceased to exist in almost all parts of the world, and all the Gentile nations believe in the Creator...we make no distinction with regard to Jew and Gentile in these matters.

CHIEF RABBI AVRAHAM YITZCHAK HAKOHEN KOOK (1865-1935):

The first Ashkenazi Chief Rabbi of Israel declared that Moslems and Christians living in a Jewish society are to be treated as ‘gerim toshavim’, with full civil liberties, just like Jews.[28] He wrote

The fundamental view is the Meiri’s. Nations bound by descent customs between man and his fellow, should be considered ‘gerim toshavim’.[29]

TANNA DE'VEI ELIYAHU:

According to a 10th Century text from Tanna de'vei Eliyahu (ch 9):

I call heaven and earth to witness that whether man or woman, whether servant or maidservant, whether Gentile or Jew, the Holy Spirit rests upon a person according to his deed.

CONCLUSION:

It is well known that throughout our history, some sensitive texts had to be amended because it was feared that the original texts would fuel anti-Semitism. However, no absolute certainty exists as to exactly which texts were amended.  We have taken a look at many texts spanning a period of almost a thousand years. Some may have been written for ‘appeasement’.  But by the same token, some must have been the authors genuine interpretations.

If one does accept the authority of even just some of these texts, the questions beg:

·        Would our modern-day ‘censors’ who confronted Rabbi Sacks, similarly want all these texts to be retracted retroactively?   

·        Would these views also be branded as “inconsistent with basic Jewish beliefs” and unfit to be brought into the home?

Submitting to the fact that our traditional opinions on other religions do differ significantly and dramatically, surely we must also submit that they all still exist within the broad framework of Torah theology. One could find many reasons to take umbrage to what Rabbi Sacks wrote. But one could also, surely, make an argument that the Chief Rabbi was drawn to his way of thinking, by much textual precedent.

I can also understand, as Rabbi Norman Bernhard used to say, that; “There is salvation outside of the synagogue.” He told me he chose the term ‘salvation’ deliberately, because of its non-Jewish connotation. Non-Jews have no need for Judaism and can and should perfectly function within their own belief systems. If another religion is relevant to another creed, why can that religion not be valid for THEM? 

In this sense, could one not also understand the context and tenor of the Chief Rabbi’s pre-censored statements - remembering that he was communicating with an international readership including people of diverse creeds, many of whom respectfully consider him to be a leading thinker of our times? 

He was speaking as a representative of Judaism to the widest of audiences and was taking full advantage of his honed ability to wax philosophical.

In the final analysis, considering that Rabbi Sacks was speaking Hashkafa (theological philosophy), writing to ‘appease’ - to create tolerance in an age of intolerance - and not to formulate or pasken Halacha (religious legalities) or look for stringencies -  was his punishment not perhaps a little disproportionate to his ‘crime’?

 

---

[1] Yad haChazakah.

[2] Hilchot Avoda Zara 9,4.  Commentary to Mishna Avoda Zara 1,3. Avoda Zara 4.

[3] Letter to Ovadya the Convert.

[4] These seven laws are: The prohibitions of committing murder, idolatry, theft, incest, blasphemy, cruelty to animals, and the injunction to establish civil court of law.

[5] Mishneh Torah, Hilchot Melachim  8:10-11.

[6] R. Shlomo ben Avraham Aderet, Torat haBayit, book 5, chapter 4.

[7] The Meiri is one of the most monumental commentators on the Talmud. Yet, interestingly, his work was largely unknown until recent times. This is why its influence has been rather minimalised because it was left out of the halachic process. Some authorities, although having great respect for him, will not rely on his teachings because of this.

[8] See “Ones possessed of Religion”, by Dr Moshe Halbertal.

[9] Beit haBechira, Avodah Zara p. 28. (Schlesinger ed.)

[10] Ibid p 4.                             

[11] Beit haBechira, Bava Kama p. 330.

[12] Deut. 22,3.

[13] Beit HaBechira, Bava Metzia, p. 100.

[14] Beit HaBechira, Bava Kama p. 122.

[15] R. Moshe Schreiber (1762-1839).

[16] Kovetz Teshuvot paragraph 90.

[17] See Kotzk Blog 48) ‘Contemporary Daas Torah’; where (unlike traditional halachic rulings), according to the Daas Torah concept, no explanations are necessary.

[18] Even the the Chatam Sofer Institute which published the Responsa Anthology (1973), while quoting our abovementioned statement, added in a note; “The words of our master ‘It did not emerge from his holy mouth’, are puzzling, for the Meiri explicitly stated this view numerous times in his works.”

[19] Darchei Moshe 2 on Orach Chayim 156. (However see Nodah BeYehuda, who says the Ramo holds that worshiping ‘beshituff’ is forbidden to a non-Jew.)

[20] R. Yehudah Loew.

[21] An interesting halachik conundrum, however, is created when a gentile is considered to be a ‘ger toshav’- because the prohibition against intermarriage with them would shift from a Torah prohibition, to that of a rabbinic prohibition. This, of course, would be halachically untenable, (unless the distinction is made that a gentile is a ‘ger toshav’ only with regard to the discriminatory laws, but not with regard to intermarriage, which would remain a Torah prohibition.)

[22] Rabbi Berel Wein calls him the R. Samson Rephael Hirsch of Eastern Europe, and says he was; “simultaneously a talmid chacham and secular scholar. He aimed to fight the haskala with its own weapons, but because of his time and place, he came under suspicion as a maskil himself. The tragic story of this misunderstood genius is the eternal story of the Jewish people, struggling to walk the tightrope between Torah and modernity.”

[23] Compendium of R' Chajes, p. 489  (published by Divrei Chachamim, 1958).

[24] R. Baruch HaLevi Epstein, a bookkeeper by profession, and author of the Torah Temimah commentary to the Torah and Five Megilot.

[25] Torah Temimah on Shemot 21,35.

[26] A leading rabbi of the island of Djerba in Tunisia. In 1943 the Nazis came to Tunisia, and demanded that Rabbi Moshe collect 50 kilos of gold in three and a half hours and hand it over to them; otherwise, they would bomb the Jewish communities of Djerba and Tunis. The next day the Allies conquered Tunisia and the Nazis were gone from Tunisia. The gold that the Jews managed to collect was not handed to the Germans. He was a great Zionist and hatched a plan to establish a League of Nations and a World Court, both of which would have their headquarters in Jerusalem.

[27] These refer to not having to return a Gentile’s lost articles and not having to return funds overpaid in monetary transactions.

[28] Iggeret 89, Mishpat Cohen 63.                

[29] Igrot ha-Raayah, 89, v. 1, p. 99 (Mossad ha-Rav Kook edition, Jerusalem, 1962). 

 

 

225) WHAT THEY DIDN’T WANT YOU TO KNOW ABOUT RAV KOOK:

Newly acquired manuscript of Rav Kook

INTRODUCTION:

This is about the tenth article focusing on the censored writings of Rav Kook (1865-1935).

[For more background see: The Censored Writings of Rav Kook and here and here.]

This article is based extensively on research by Avinoam Rosenak.[1]

SHEMONA KEVATZIM:

Rav Kook passed away in 1935 yet it was only in 1999 that his Shemonah Kevatzim, or Eight Files, were eventually published. However, even after these writings were withheld for so long, this late publication was still censored and redacted.

Rosenak writes:

“We can only hope that it someday will be possible to examine the [original][2] manuscript itself...”

And regarding the actual publishing of the Shemona Kevatzim:

“ Indeed, that is why the dissemination of these volumes was halted following the printing of the first thousand copies, in an attempt to turn back the clock and return the secrets to their clandestine archives. 

And if that were not sufficient, the texts were again published and again immediately re-secreted; only after the third effort to print them are they now available.”

The Shemonah Kevatzim represent parts of Rav Kook’s writings from between 1904 and 1921. Sadly, the writings between 1921 and Rav Kook’s passing in 1935, remained hidden and those privy to them have been unwilling to allow them to be published.[3]

THE PRINCIPAL EDITORS:

The sections of Rav Kook’s writings that were published, underwent an ‘editorial’ process by mainly two people: Rav Kook’s student, R. David haCohen known as the Nazir – and his own son, R. Tzvi Yehudah Kook.

Rosenak informs us that:

“Each of them in his own way dulled the spiritual intensity of the original files.”

And it was the son, R. Tzi Yehudah Kook, who particularly:

“...intruded into the construction of individual sentences. He interwove passages from different places, and he crafted extended new paragraphs to the point that the reader of Orot  cannot discern the presence of collage or rewriting.”

EXAMPLES OF WHAT WAS CENSORED:

Not surprisingly, of the sections censored were Rav Kook’s disparaging remarks concerning the founder of Modern Orthodoxy, R. Shimshon Rafael Hirsch, as well as his attack against the ultra-Orthodox leader, R. Sonnenfeld.

The Hareidi or ultra-Orthodox Movement was founded in the same year as Rav Kook’s birth, 1865 [see A Short History of Hareidim] and he was raised within it. Yet he severely criticised them for being locked in the past as members of haYishuv haYashan or Old Settlement.

His criticism was biting as he accused the Hareidm of espousing “a morbidly fearful form of piety” as well as its adherents “darkening of the concept of the Deity. ”

Rosenak continues:

“[H]is diaries convey a deep loathing for components of the religious world in which he was raised...

His journals suggest that he considered himself to have transcended the humdrum concerns preoccupying the Old Settlement...such matters—reflecting the confining world of those around him—had become repulsive to him. 

R. Kook portrays his ultra-orthodox counterparts as spiritually base persons characterized by a merely external reverence, filled with malignant fear and melancholy that endanger the soul of the pious lover of God...

By contrast, the pious or righteous person inclines within the depths of his heart toward transcending the boundaries of the social and religious order. His spirit is ‘beyond all fixed logic...or any practical established halakhah, and his heart aspires to ascend on high.’ Life within the framework of fixed boundaries constricts his soul.”

The ultra-Orthodox Movement cursed and threatened Rav Kook to such an extent that his life was endangered, and the Brittish Police - charged with keeping the peace in Jerusalem during the Mandatory period – were forced to intervene to preserve his life.

Rosenak quotes R. Shalom Natan Ra’anan, whose family had published the Shemona Kevatzim:

“... Rabbi [Kook][4] was very grieved that members of Agudat Israel do not understand him. When he saw their unruly behavior he sometimes called them ‘wicked.’

With regard to Rabbi Sonnenfeld [a leader of the ultra-Orthodox faction and the chief judge of Jerusalem][5] he would say: ‘Even when he says something good, he says it out of wickedness, for evil, too, has good as its source.’ 

Nor was he satisfied with the members of the Mizrahi [religious Zionism][6], because he didn’t think they ever took a [firm?] stand.”

In 1914, Rav Kook and R. Sonnenfeld went on a tour of the Zionist settlements in the Galilee. R. Sonnenfeld used the tour as an opportunity to try and get the secular Zionists to repent of their ways – while Rav Kook took it as an opportunity for the religious world to repent of the way they viewed and treated the secular Jews.

After the tour, Rav Kook said that the workers were the ones who really “repair the world.”

He wrote:

“Every act that rescues some portion of existence from the dominion of chaos is something great.”[7]

NEGLECT OF TORAH STUDY?

Rav Kook was often criticised for being lax in his attitude towards Torah study. [See What if I Don’t like Studying Gemara?] This was because of statements like this:

“Sometimes there is a kind of diligence [in study] that destroys all the spiritual capital of the diligent one and [then there is also][8] a kind of idleness that fills a person’s entire world with holiness and valor, the secret of silence.”[9]

Here is a similar text expressing the same sentiment:

“Sometimes a person is overcome by inspired ideals, which transcend all fixed logic, and certainly any practical established halakha, and his heart yearns to take flight.

On no account is he capable of confining his soul to prescribed studies. He must therefore set loose his spirit to wander in accordance with its inclination. Let him seek the Lord wherever his soul, hovering above the many waters, leads him…It is impossible for such a spirit to order and limit itself. It is impossible to burden it with a measured meticulousness...”[10]

Again Rav Kook writes:

“Here I am, imprisoned in tight straits, within various limitations; but my spirit yearns for exalted expanses...

 Anything that is limited is profane in comparison to the supernal holiness I seek... 

How difficult it is for me to study; how difficult to accommodate to details.”[11]

Rav Kook writes in his diary:

 “[M]y neglect of Torah study does not result from laziness but from inner longings for the divine goodness of the Torah’s secrets.”[12]

IS THE SOURCE OF PROPHECY FROM G-D OR FROM WITHIN?

As mentioned, the Nazir was one of the editors of his teacher’s writings. He was particularly concerned with editing out any references to Rav Kook’s views on prophecy. Here is one example of his editing process:

In Rav Kook’s original writing, this is how one sentence was structured:

“Prophecy and the holy spirit come from a person’s inwardness, and from within him he overflows to...the world as a whole.”

In the Nazir’s redacted version, the same sentence takes on a different meaning:

“Prophecy and the holy spirit come (by the word of God to) a person’s inwardness, and from within him (they) overflow to...the world as a whole.”

However, Rav Kook never made any reference to the ‘word of G-d’ coming to a person. Instead, he said that prophecy springs from within the individual’s “inwardness” which innately exudes spirituality from itself.

GOING FROM TALMUD TO TALMUD:

Another example of how the Nazir changed the meaning of some of Rav Kook’s writings can be seen in the following extract:

Rav Kook himself originally wrote:

“One suffers great torment in going from the broad expanses...into halachic confines, black as a raven...This soulful person, splendid in holiness, feels his awful torment, the chains that bind him, when he goes forth from Talmud to Talmud.”[13]

But the Nazir reconstructed the second section to read:

“...a soulful person, splendid in holiness, feels his awful torment, (all) the chains that bind him, when he goes from Talmud to Talmud.”[14]

Rav Kook wrote that the soulful person feels torment when he ‘downgrades’ to the confines of Halacha and similarly feels the chains that bind him when he goes from one section of Talmud to the other – but the Nazir changed the words to mean that a soulful person feels his own torment and the chains that bind him when he goes from one section of the Talmud to the other because the Talmud’s inherent holiness highlights his forlorn state (and is not the cause of it, as Rav Kook actually meant).

PROTECTING RAV KOOK FROM HIMSELF?

Another section that was censored but recently found its way to publication was a possible reference to Rav Kook himself. His attack against Hareidim and Mizrachi left little option other than what some consider to be a reference to himself as one of those who are “worthy of being mighty kings,”  and  “sense the grandeur of their spirit within, who brim with courage and humility...” and these persons, he says, are already present in the congregation of Israel. 

Rosenak writes that Rav Kook seemed to believe that he was “assigned to reconcile all of the cultural differences and conflicts of the generation.” 

Another similarly censored section shown Rav Kook’s consternation and alarm concerning his own spiritual experiences. Rav Kook questioned himself, and perhaps even his own sanity, when he wrote:

“...I was intensely fearful...

Have I stooped so low as to become a false prophet, saying that the Holy One sent me, though the word of my Master was not revealed to me? I heard the sound of my soul roaring...

Prophetic sprouts are springing up, and the sons of prophets are awakening...”[15]

Other censored sections similarly highlight some of his emotions which Rosenak describes as “difficulties growing out of his lack of public recognition.”

Rav Kook held nothing back and perhaps his honesty was sometimes his own worst enemy. In one place he refers to his perception of seeing lightning flashes before his eyes.

Reading these formerly censored sections now, seems to cast a shadow over the glorified image many have of the man. It is, therefore, perhaps understandable that these redactions took place in order to protect his image. But, it can be argued, that it still does not justify the practice of withholding any teachings offered by any teacher.

OBSERVING  THE COMMANDMENTS ‘IN GREAT DISTRESS’:

Fascinatingly, controversially, and counter-intuitively, Rosenak shows how Rav Kook believed that the holy leaders of the Jewish people had to:

“...observe the commandments in great distress[16], not for the sake of their inherent vitality but for the sake of the world and of society and for educational purposes...

[H]e describes how he suffers on account of his communal responsibility to a society preoccupied with halakhic details and legalistic arguments that afflict his spirit. Submission to social norms, he argues, produces ‘immeasurable pain to the soul’[17] and ultimately harms the entire community, for it keeps the zaddiq from fulfilling himself, thereby limiting his unique contribution to society. 

Rabbi Kook acknowledged that ‘it is very difficult to tolerate society, the encounter with people whose entire beings are immersed in a different world.’[18]”

ANALYSIS:

Reading these extracts of Rav Kook’s radical writings shows just what an antinomian and disruptive thinker he was.

Rav Kook has been variously interpreted and defined in so many different ways. Some have portrayed him as a Kabbalist or mystic, others as a philosopher, and many as a religious Zionist (although less than ten percent of his writings concerned Zionism). Some even portrayed him as a Chassidic Rebbe [see Did Rav Kook Want to Start a New Chassidic Movement?].

As more and more of Rav Kook’s censored writings come out into the open, we begin to see the great depth and complexity of the man. Every time someone leaks a section of his formally classified writings, we realize just how difficult it is to define him. And we catch another glimpse of a Torah personality who either resonates more with our previous perception of him, or possibly even less.

This is what makes his authentic and original writings so disturbing and repulsive to some - yet so intensely compelling to others.

---

[1] Hidden Diaries and New Discoveries: The Life and Thought of Rabbi A.I. Kook, by Avinoam Rosenak.

[2] Parenthesis mine.

[3] As of 2007, when Rosenak’s article was published.

[4] Parenthesis mine.

[5] Parenthesis mine.

[6] Parenthesis mine.

[7] SK File 1, 219, section 887.

[8] Parenthesis mine.

[9] File 8, section 24.

[10] SK 59, section 151.

[11] SF File 3, 86, section 222.

[12] SK 56, 5-6, section 6.

[13] SK File 3, 94, section 250.

[14] Orot haKodesh 1, 28.

[15] Orot haKodesh 1, 157.

[16] SK 137, section 410.

[17] SK File 1, 212, section 665.

[18] SK File 3, 112, section 315.