The Universalism of Rav Kook
The
Universalism of Rav Kook
Universalism of Rav Kook
by
Bezalel Naor
Bezalel Naor
Copyright
©
2018 Bezalel Naor
©
2018 Bezalel Naor
Stereotypes are difficult to overcome. Until
recently, the stereotype of Rav Avraham Yitzhak Hakohen Kook (1865-1935) was of
a nationalist (perhaps even ultranationalist) who lent his rabbinic aegis to
the Zionist enterprise in the first third of the twentieth century.
recently, the stereotype of Rav Avraham Yitzhak Hakohen Kook (1865-1935) was of
a nationalist (perhaps even ultranationalist) who lent his rabbinic aegis to
the Zionist enterprise in the first third of the twentieth century.
In his seminal work Orot [Lights]
(Jerusalem, 1920), the very first section of the book is entitled “Erets
Yisrael.” The punchline of the first chapter reads:
(Jerusalem, 1920), the very first section of the book is entitled “Erets
Yisrael.” The punchline of the first chapter reads:
The expectation of
salvation (tsefiyat ha-yeshu‘ah) is the force that preserves exilic
Judaism; the Judaism of the Land of Israel is salvation itself (ha-yeshu‘ah
‘atsmah).
salvation (tsefiyat ha-yeshu‘ah) is the force that preserves exilic
Judaism; the Judaism of the Land of Israel is salvation itself (ha-yeshu‘ah
‘atsmah).
Thus, Rav Kook placed Israel’s return to its
ancestral homeland front and center, and provided it with theological
underpinnings sorely lacking in the secular Zionist movement.
ancestral homeland front and center, and provided it with theological
underpinnings sorely lacking in the secular Zionist movement.
In this respect, Rav Kook’s bold initiative,
courageous and outspoken, at times alienated him from his more
conservative-minded rabbinic peers. The Gerrer Rebbe, Avraham Mordechai Alter
(1866-1948), wrote in a much publicized letter:
courageous and outspoken, at times alienated him from his more
conservative-minded rabbinic peers. The Gerrer Rebbe, Avraham Mordechai Alter
(1866-1948), wrote in a much publicized letter:
The Rav, the Gaon R.
Avraham Kook, may he live, is a man of many-sided talents in Torah, and noble
traits. Also, it is public knowledge that he loathes money. However, his love
for Zion surpasses all limit and he “declares the impure pure and adduces proof
to it.”…From this, came the strange things in his books.
Avraham Kook, may he live, is a man of many-sided talents in Torah, and noble
traits. Also, it is public knowledge that he loathes money. However, his love
for Zion surpasses all limit and he “declares the impure pure and adduces proof
to it.”…From this, came the strange things in his books.
With the passage of time and the publication of many
hitherto suppressed manuscripts, we become increasingly aware of another facet
to the extremely complex personality of Rav Kook: the cosmopolitan or
universalist. Rav Kook’s passionate love for his land and his nation of Israel,
in no way vitiated the larger scope of his Messianic or utopian vision. Such an
illuminating manuscript is that designated Pinkas 5, published this year
of 2018 by Boaz Ofen in volume 3 of his ongoing series Kevatsim mi-Khetav
Yad Kodsho [Journals from Manuscript]. The Pinkas has been
dated by the Editor to the years 1907-1913, during which time Rav Kook served
as Rabbi of Jaffa.
hitherto suppressed manuscripts, we become increasingly aware of another facet
to the extremely complex personality of Rav Kook: the cosmopolitan or
universalist. Rav Kook’s passionate love for his land and his nation of Israel,
in no way vitiated the larger scope of his Messianic or utopian vision. Such an
illuminating manuscript is that designated Pinkas 5, published this year
of 2018 by Boaz Ofen in volume 3 of his ongoing series Kevatsim mi-Khetav
Yad Kodsho [Journals from Manuscript]. The Pinkas has been
dated by the Editor to the years 1907-1913, during which time Rav Kook served
as Rabbi of Jaffa.
In the following pensée (perhaps essay is the
better word), Rav Kook argues that just as the “seventy nations” of the world
form an organic unity, the proverbial “family of man,” so too the various faith
communities or religions complement one another in a parallel organic unity.
better word), Rav Kook argues that just as the “seventy nations” of the world
form an organic unity, the proverbial “family of man,” so too the various faith
communities or religions complement one another in a parallel organic unity.
Though Rav Kook probably never heard of the mythic
bird Simorgh—who figures prominently in the twelfth-century work The Conference
of the Birds by the Persian poet Farid ud-Din Attar—Rav
Kook’s imagery is roughly reminiscent. In that allegorical tale, the birds of
the world set out to find a leader. It has been suggested to them that they
appoint as their king the legendary Simorgh. To reach the remote mountain abode
of the Simorgh, the birds must embark on a perilous journey. Most of the birds
succumb to the elements along the way. At journey’s end, there remain but
thirty birds. They discover that they themselves, together, form the sought
Simorgh. In Persian, “Simorgh” means “thirty birds” (si-morgh).
bird Simorgh—who figures prominently in the twelfth-century work The Conference
of the Birds by the Persian poet Farid ud-Din Attar—Rav
Kook’s imagery is roughly reminiscent. In that allegorical tale, the birds of
the world set out to find a leader. It has been suggested to them that they
appoint as their king the legendary Simorgh. To reach the remote mountain abode
of the Simorgh, the birds must embark on a perilous journey. Most of the birds
succumb to the elements along the way. At journey’s end, there remain but
thirty birds. They discover that they themselves, together, form the sought
Simorgh. In Persian, “Simorgh” means “thirty birds” (si-morgh).
Lest the reader mistakenly surmise that Rav Kook
suggests that the faith of Israel will in some way be subordinated to a higher
unity, Rav Kook’s bottom line reads:
suggests that the faith of Israel will in some way be subordinated to a higher
unity, Rav Kook’s bottom line reads:
And with this,
automatically the horn of Israel must be uplifted.
automatically the horn of Israel must be uplifted.
“Bow
down to Him, all gods” [Psalms
97:7].
down to Him, all gods” [Psalms
97:7].
***
The aspiration to bring
peace to the world, has always been the aspiration of Israel. This is the
interior of the soul of Knesset Israel (Ecclesia Israel), which
was given full expression by the chosen of her children, the Prophets who
foresaw at the End of Days humanity’s happiness and world peace.
peace to the world, has always been the aspiration of Israel. This is the
interior of the soul of Knesset Israel (Ecclesia Israel), which
was given full expression by the chosen of her children, the Prophets who
foresaw at the End of Days humanity’s happiness and world peace.
However, light advances
slowly. The strides made are not discernible because divine patience is great,
and that which appears in the eyes of flesh insignificant—is truly exalted from
the vantage of the supernal eye. “In the place of its greatness, there you find
its humility.”[1]
Even in the worst life; the hardest, lowest, most sinful life—there is abundant
light and sufficient place for the divine love to appear. That life need not be
erased from existence, but rather uplifted to a higher niveau. There is no
vacuum,[2] no
empty space; every level needs to be filled.
slowly. The strides made are not discernible because divine patience is great,
and that which appears in the eyes of flesh insignificant—is truly exalted from
the vantage of the supernal eye. “In the place of its greatness, there you find
its humility.”[1]
Even in the worst life; the hardest, lowest, most sinful life—there is abundant
light and sufficient place for the divine love to appear. That life need not be
erased from existence, but rather uplifted to a higher niveau. There is no
vacuum,[2] no
empty space; every level needs to be filled.
Truly world peace, in
the material sense, comes into our vision. The nationalism that ruled supreme
during the days of “barbarism,” when each nation perceived a foreign nation as
uncivilized,[3]
[and held] that all man’s obligations to man are cancelled in regard to the
“barbarians”—this evil notion is being erased. On the other hand, with the
passing of generations, the intellect, the light of fairness, and the necessity
of life—the windows through which the divine light wends its way—all together
impress the stamp of universal peace upon the national character. Gradually,
there arrives the recognition that humanity’s division into nations, does not
pit them against one another, such that nations cannot dwell together on the
planet Earth. Rather, their relation is organic—just as individuals relate to
the nation, and the limbs to the body. This notion, when completely manifest,
shall renew the face of the world, purifying hearts of their wickedness and
uplifting souls.
the material sense, comes into our vision. The nationalism that ruled supreme
during the days of “barbarism,” when each nation perceived a foreign nation as
uncivilized,[3]
[and held] that all man’s obligations to man are cancelled in regard to the
“barbarians”—this evil notion is being erased. On the other hand, with the
passing of generations, the intellect, the light of fairness, and the necessity
of life—the windows through which the divine light wends its way—all together
impress the stamp of universal peace upon the national character. Gradually,
there arrives the recognition that humanity’s division into nations, does not
pit them against one another, such that nations cannot dwell together on the
planet Earth. Rather, their relation is organic—just as individuals relate to
the nation, and the limbs to the body. This notion, when completely manifest,
shall renew the face of the world, purifying hearts of their wickedness and
uplifting souls.
However, the relation
of nations—their pacification—must correspond to the relation of religions. A
complete nationalism is not possible without correlate feelings of holiness.
Those sentiments—whether few or many—change opinions; those sentiments are
sensitive to the variables of geography and history.[4]
of nations—their pacification—must correspond to the relation of religions. A
complete nationalism is not possible without correlate feelings of holiness.
Those sentiments—whether few or many—change opinions; those sentiments are
sensitive to the variables of geography and history.[4]
Peace between nations
cannot come about by minimizing the value of nationalism. On the contrary,
people of good will recognize that just as the feeling for family is
respectable and pleasant, holy and pure, and were it to be lost from the world,
humanity would lose with it a great treasure of happiness and holiness—so the
loss of the “national family” [i.e. nationalism] and all the sentiments and delicate
ideas bound to it, would leave in its place a destruction that would bring to
the collective soul a frustration much more painful than all the pains that it
suffered on account of the demarcation of nationalism.
cannot come about by minimizing the value of nationalism. On the contrary,
people of good will recognize that just as the feeling for family is
respectable and pleasant, holy and pure, and were it to be lost from the world,
humanity would lose with it a great treasure of happiness and holiness—so the
loss of the “national family” [i.e. nationalism] and all the sentiments and delicate
ideas bound to it, would leave in its place a destruction that would bring to
the collective soul a frustration much more painful than all the pains that it
suffered on account of the demarcation of nationalism.
Humanity must receive
the good and reject the evil. The force of repulsion and the force of
attraction together build the material world; and the cosmopolitan and national
forces together build the palace of humanity and its world of good fortune.[5]
the good and reject the evil. The force of repulsion and the force of
attraction together build the material world; and the cosmopolitan and national
forces together build the palace of humanity and its world of good fortune.[5]
As it is in regard to nationalism,
so it is in regard to religions. It is not the removal of religion—that will
bring bliss, but rather the religious perceptions eventually relating to one
another in a bond of friendship. (With the removal of religion there would pass
from the world a great treasure of strength and life; inestimable treasures of
good.) Every thought of enmity, of opposition, of destruction, will dissipate
and disappear. There will remain in the religions only the higher, inner,
universal purpose, full of holy light and true peace, a treasure of light and
eternal life. The religions will recognize each other as brothers; [will
recognize] how each serves its purpose within its boundary, and does what it
must do in its circle. The relation of one religion to another will be organic.
This realization automatically brings about (and is brought about by) the
higher realization of the unity of the light of Ein Sof [the Infinite],
that manifests upon and through all. And with this, automatically the horn of
Israel must be uplifted.
so it is in regard to religions. It is not the removal of religion—that will
bring bliss, but rather the religious perceptions eventually relating to one
another in a bond of friendship. (With the removal of religion there would pass
from the world a great treasure of strength and life; inestimable treasures of
good.) Every thought of enmity, of opposition, of destruction, will dissipate
and disappear. There will remain in the religions only the higher, inner,
universal purpose, full of holy light and true peace, a treasure of light and
eternal life. The religions will recognize each other as brothers; [will
recognize] how each serves its purpose within its boundary, and does what it
must do in its circle. The relation of one religion to another will be organic.
This realization automatically brings about (and is brought about by) the
higher realization of the unity of the light of Ein Sof [the Infinite],
that manifests upon and through all. And with this, automatically the horn of
Israel must be uplifted.
“Bow
down to Him, all gods” [Psalms
97:7].
down to Him, all gods” [Psalms
97:7].
(Kevatsim
mi-Khetav Yad Kodsho, ed. Boaz Ofen, vol. 3 [Jerusalem, 2018], Pinkas 5,
par. 43 [pp. 96-97])
mi-Khetav Yad Kodsho, ed. Boaz Ofen, vol. 3 [Jerusalem, 2018], Pinkas 5,
par. 43 [pp. 96-97])
[1] A play upon the
saying of Rabbi Yoḥanan in b. Megillah 31a: “Wherever you find the strength
of the Holy One, blessed be He, you find His humility.”
saying of Rabbi Yoḥanan in b. Megillah 31a: “Wherever you find the strength
of the Holy One, blessed be He, you find His humility.”
[2] Based on the
saying attributed to Aristotle: “Nature abhors a vacuum.”
saying attributed to Aristotle: “Nature abhors a vacuum.”
[3] Rav Kook
explains the meaning of the original Greek word “barbaros” (βάρβαρος).
explains the meaning of the original Greek word “barbaros” (βάρβαρος).
[4] Cf. this
passage in ‘Arpilei Tohar:
passage in ‘Arpilei Tohar:
Messiah will
interpret the Torah of Moses, by revealing in the world how all the peoples and
divisions of mankind derive their spiritual nourishment from the one fundamental
source, while the content conforms to the spirit of each nation according to
its history and all its distinctive features, be they temperamental or
climatological; [according to] all the economic vagaries and the variables of psychology—so
that the wealth of specificity lacks for nothing. Nevertheless, all will bond
together and derive nourishment from one source, with a supernal friendship and
a strong inner assurance.
interpret the Torah of Moses, by revealing in the world how all the peoples and
divisions of mankind derive their spiritual nourishment from the one fundamental
source, while the content conforms to the spirit of each nation according to
its history and all its distinctive features, be they temperamental or
climatological; [according to] all the economic vagaries and the variables of psychology—so
that the wealth of specificity lacks for nothing. Nevertheless, all will bond
together and derive nourishment from one source, with a supernal friendship and
a strong inner assurance.
“‘The Lord will
give a saying; the heralds are a great host’ [Psalms 68:12]—Every word that
emitted from the divine mouth divided into seventy languages” (b. Shabbat
88b).
give a saying; the heralds are a great host’ [Psalms 68:12]—Every word that
emitted from the divine mouth divided into seventy languages” (b. Shabbat
88b).
(‘Arpilei
Tohar [Jerusalem, 1983], pp. 62-63)
Tohar [Jerusalem, 1983], pp. 62-63)
‘Arpilei Tohar was first
printed in Jerusalem in 1914, before the outbreak of World War One. For various
reasons that we need not go into now, that edition remained unbound and
uncirculated. Random copies found their way into private collections. In 1983, ‘Arpilei
Tohar was reprinted in a slightly censored fashion. The complete contents of
‘Arpilei Tohar are now available in the unexpurgated collection, Shemonah
Kevatsim, where it is designated “Kovets 2.” This particular
passage occurs in Shemonah Kevatsim (Jerusalem, 2004), 2:177.
printed in Jerusalem in 1914, before the outbreak of World War One. For various
reasons that we need not go into now, that edition remained unbound and
uncirculated. Random copies found their way into private collections. In 1983, ‘Arpilei
Tohar was reprinted in a slightly censored fashion. The complete contents of
‘Arpilei Tohar are now available in the unexpurgated collection, Shemonah
Kevatsim, where it is designated “Kovets 2.” This particular
passage occurs in Shemonah Kevatsim (Jerusalem, 2004), 2:177.
[5] Rav Kook likens
nationalism and cosmopolitanism to the repulsive and attractive forces of a
magnet.
nationalism and cosmopolitanism to the repulsive and attractive forces of a
magnet.
One thought on “The Universalism of Rav Kook”
Dear Bezalel, thank you for sharing, and especially translating, this beautiful piece by Rav Kook. I think, however, that it would be in place to mention that you omitted translating a sizable part of the piece, (perhaps roughly a quarter, based on a glance at the printed edition). Rav Kook goes on, towards the end of his reflections, and develops the role that the return of the Jewish people to its homeland and the related national renaissance, will play in spreading this "Teaching of Peace" (Torat Shalom).
Eli Reich
School of Jewish Theology
University of Potsdam
Germany