FROM RABBI KOOK’S LETTERS
Taken with permission from the biography, “An Angel Among Men” by Simcha Raz. Translated by Rabbi Moshe D. Lichtman. For more of Rabbi LIchtman’s writings and books, see his website: https://toratzion.com/about
Preface
A treasure house of halachah and aggadah, revealed and esoteric Torah, philosophy and
poetry, can be found in Iggrot HaRe’iyah, a four-volume collection of over 1,300 letters
written by Rav Kook. Possibly nowhere else in Jewish literature can one find a collection of
letters so rich and significant, one in which the image of the author is reflected so faithfully.
In these letters, the Rav’s multi-faceted personality is revealed in all of its magnitude: as
a father, son, brother, colleague, rabbi, leader, educator, aesthete (in his letter to the Betzalel
Institute), and more.
These letters have another, unique advantage over all of Rav Kook’s other writings. His
only son, R. Tzvi Yehudah, put it as follows:
A letter – like a person’s features, the way he moves, his manner of speech, his handwriting and
writing style – expresses, through its content and style, the essential nature of its author, shedding
light upon his intent and character. A letter’s primary quality is that it [gives us a glimpse] into
the inner workings of [the author’s] “private domain,” through its simple, natural, soulful
expression, from one person to another.
The following are just a few examples of Rav Kook’s letters, addressing a wide range of
topics dealing with specific issues and broad principles, individual concerns and communal
affairs, the Rav’s world-view and his educational philosophy, and the destiny of the Jewish
people.
A Father’s Concerns
Baruch HaShem (The holy city of Jaffa, Cheshvan 5666 [1905])
My dear son, shlita (may you live a good, long life), 1
You have gladdened me with your pleasant and precious words; may your strength
continue to grow.
I wanted very much to write to you at length about a number of details, in particular
concerning issues of [personal] conduct. But you know how busy I am, besides the fact that I
have been slowed down by health concerns. May God, blessed be He, give us strength and
courage to learn His Torah and serve Him.
I was very glad to see from your letter that you have decided to settle down, for now, in
the holy city of Jerusalem (may it be built and established). Be strong and of good courage!
Exert yourself, my dear son, [to acquire] good character traits, to fear and love God, and to
learn Torah diligently. Learn Torah in breadth and in depth, and review it well, so that you
may be very familiar with its words and proficient in [its laws]. Try to achieve, to the best of
your ability, all types of perfection, virtues, and knowledge, [for these things] constitute a
1 R. Tzvi Yehudah was only fourteen years old when he received this letter.
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person’s glory. Do not view even the smallest virtue as being too trivial to strive to attain.
Similarly, do not view even the smallest defect in your ways of conduct and character traits as
being too trivial to rectify and perfect. Always be filled with good will, and incline yourself
towards happiness and goodheartedness. Associate with God-fearing individuals and great
Torah scholars, whose thoughts and ideas are pure and clean. Also learn from their
conversations and ways of conduct, on occasion, after you apply your own clear thought and
intellect (which you possess, thank God).
Please write us, my dear son, about all the details of your conduct – really, the minutest
details. You cannot imagine how much we are interested in all of your affairs: literally, in
your “sitting down and getting up.” [We want to know] what time you eat breakfast and what
you eat, when you eat lunch and supper, when you go to sleep, whether or not you recite the
bedtime Shema as you should, when you rise in the morning, what sort of room you regularly
sleep in, and if you [sleep] far from the window, since the air in Jerusalem is cold at times.
I conclude with a blessing, my beloved son, and wishes for abundant peace, in
accordance with your beautiful soul. Your father embraces and kisses you.
Avraham Yitzchak HaKohen Kook
Professional Advice
Baruch HaShem Jerusalem, 15 Tevet, 5680 (1920)
My dear son, shlita (may you live a good, long life),
Blessed be God, we were glad [to receive] your precious letters. Thank God, our health
is as usual. May God, in His compassion and great kindness, establish all of our endeavors
for a blessing.
I am waiting to hear from you, in detail, about how you are coming along: whether you
have begun teaching, and if you find satisfaction in your work. Let us put our trust in
HaShem’s kindness that everything will work out properly. And let us entreat the Holy One
to strengthen us with clarity of mind, true enlightenment, and a life of (physical) alacrity for
the sake of His name, His people, and His [territorial] inheritance.
Strengthen yourself, my dear son, with firmness of spirit, broadmindedness, and
confidence, in the order of Talmud study. Keep in mind what we spoke about when we
parted (may HaShem graciously grant us the privilege to see each other again, with a joyous
heart and divine pleasantness). You should learn every Talmudic passage with the proper
measure of precision. First learn it with the commentaries of Rashi and Tosafot, followed by
the Rosh and the Rif (and the commentaries written on his work). After that, see what the
poskim (halachic authorities) have to say on the matter at hand: i.e., the Rambam and the
Shulchan Aruch, along with the commentaries written on their works. When learning with
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young students, make sure to mention, as much as possible, the varying opinions [on each
issue], as well as the major ramifications that result from them. In addition, it would be very
beneficial to study the relevant passages in the Vilna Gaon’s gloss on the Shulchan Aruch. It
would also be a good idea to get into the habit of writing a summary of the Talmudic
discussion, along with its varying interpretations, even without any novel insights. And if you
do come up with such insights (as I hope you will, with God’s help), you should certainly
write them down. If your students are advanced enough, you should certainly familiarize
them with expositions on lofty concepts and [endow them with] a refined sense of holiness, a
love for spiritual knowledge in the light of the Torah, and a holy mindfulness.
…I conclude with a blessing, while anticipating salvation. Wishing you success and
everything good, forever.
Your father, who is always bound to you with love,
Avraham Yitzchak HaKohen Kook
A Loving Father and Grandfather
Baruch HaShem 7 Menachem-Av, 5694 (1934)
My son-in-law, dear to me as a son, the brilliant R. Shalom-Natan; and my daughter, dear
to my heart and soul, Batya Miriam; and little Tzipporah Rachel, mischievous but precious:
peace and abundant blessings, with great love.
Thank you so much for your precious words. Continue to write us regularly, to gladden
us with your lovely letters. And may we soon be privileged to see your happy faces, amidst
joy, good health, and true enlightenment, with the help of God, blessed be He…
What is going on, Tzipporkale, in terms of eating? You must eat in order to have
strength to be a good girl; to go [to school] and learn all day; to say Modah Ani, Shema
Yisrael, and blessings; and in order to play nicely with your big ball. I hope that you will be a
good girl and listen to your father and mother, and also to your Zeidela (grandfather) and
Bubela (grandmother).
Yours,
Avraham Yitzchak HaKohen Kook
A Yeshiva’s Responsibility
Baruch HaShem Rechovot, 4 Menachem-Av, 5668 (1908)
During this period of mourning [between the 17 th of Tammuz and the 9 th of Av], may He
Who illuminates the earth and its inhabitants raise the horn of salvation. To the great and
brilliant rabbi, the glorious tower of strength, our honorable and holy master, R. Yitzchak
Isaac HaLevi [Herzog], shlita…
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…I am not saying that every yeshiva student must be well versed in every subject. That
is impossible. Exceptional individuals may be born with the ability to grasp all areas [of
knowledge], but the majority will specialize each in his own discipline. After all, “A person
learns only what his heart desires” (Avodah Zarah 19a). In general, however, the yeshiva has
an obligation to provide the Jewish nation with all that it lacks. And since literature and
poetry are among the things that currently draw people’s hearts and have a great impact on
their lives, we must see to it that we, too, have representation in these areas. It should no
longer be a fait accompli that every talented writer and famous poet must automatically be a
heretic and a sinner. We must demolish this “tower of deception” and show the entire world
the poetic splendor and literary pleasantness that will blossom when these [disciplines] are
watered from the source of our nation’s natural and faithful existence, [from] the life-giving
spring of HaShem…
The Revival of the Arts
Baruch HaShem The holy city of Jaffa, 5668 (1908)
To the heads of the honorable society for Hebrew arts, the Betzalel Association:
greetings.
…One of the clearest signs of [the current Jewish] revival is the honorable activity that is
about to emerge from your distinguished association: “the revival of Hebrew art and
aesthetics in the Land of Israel.” It is heartwarming and wonderful to see our very talented
brethren, masters of aesthetics and arts, finding a respectable place in the upper echelons of
society. A heavenly spirit has brought them to Jerusalem, to adorn our holy city, which is like
a seal upon our hearts, with their lovely blossoms, to be a source of honor and glory in its
midst, as well as a source of blessing and benefit.
Everyone should rejoice over such a good sign, young and old alike, even the most
coldhearted individuals and those preoccupied with the very serious question of [physical]
survival.
[I will explain with a parable]: A sweet and lovely girl, a beloved daughter, has suffered
a long and protracted – even hopeless – illness. Her face has been white as plaster, her lips
bluish green; she has had a burning fever that caused her to convulse and tremble. Then, all
of a sudden, she opens her eyes and relaxes her tightly sealed lips. Her little hands begin to
move and show signs of life. Her thin, fine fingers wander to and fro, seeking to fulfill their
purpose. Her lips, already returning to their natural color, murmur painfully, “Mommy,
Mommy, give me my doll, my beloved doll that I haven’t seen for so long.”
Sounds of joy and gladness [fill the room]. Everyone rejoices: father and mother,
brothers and sisters, even grandfather and grandmother, who have long since forgotten the
games of youth (even those of their children). “Little Shoshana wants her doll!” Thank God,
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a sign for the good… The doctor, a friend of the family who has been called in to share their
joy (after having shared their suffering), also agrees: “This is a good sign.” The crisis has
ended peacefully. Now there is hope that Shoshana will live. She will grow up and become
beautiful; she will be a woman among women.
Indeed, her first question was about the doll, but she will ask many more questions. Her
spirit and body will grow stronger and stronger. She will ask for medicine, soup, meat, bread,
clothing, jewelry, a teacher, a pen, a book, work, and much more. At the sight of such things
everyone exults. Grandfather and grandmother are delighted. Father and mother’s eyes flow
with tears of joy. The young brothers and sisters clap and dance in high spirits. They all
exclaim to one another, “Little Shoshana, so beautiful and lovely, is asking for her doll!”
[Our] beloved Jerusalem, this “lily (shoshana) of the valleys” (Shir HaShirim 2:1), this
precious daughter of Zion… is afflicted with the disease of the bitter, cursed, and drawn-out
exile. Her children have forgotten her. Many of them, weak at heart, have lost hope in her
future. But now a stream of life gently shakes her depressed and sickly bones; she demands
beauty, art, and skilled work.
Perhaps the time is not right, the pragmatists will say. There are other, more pressing,
needs that come first. Perhaps this is so. There are other needs, but the desire [for art] that
comes from the heart of [Jerusalem’s] children, from the spirit that she showered upon them,
this desire is itself a sign of life, a sign of hope for salvation and consolation…
[At this point in the letter, the Rav informs the heads of Betzalel, in a very tactful and respectful
manner, of the sole halachic restriction relating specifically to works of art: creating a three
dimensional image of a human face. He then concludes:]
Therefore it is appropriate, and our holy obligation, [to see to it] that no such statues be
found in the national art treasury in the Holy City of our God. And in general, it would be
very commendable if your association would openly proclaim to the entire enlightened world
– Jews and non-Jews alike – that all of its activities that come together in the narrow path
where the nation’s sensitivities, religion, and art converge, will be performed… according to
the instructions of the Torah sages, the brilliant scholars of Eretz Yisrael, who are renowned
throughout the nation…
Acquiring Holy Land
Baruch HaShem Rechovot, 25 Menachem-Av, 5669 (1909)
To my dear, beloved, wise, precious, and virtuous brother, R. Shmuel HaKohen, shlita,
and your entire family: peace and abundant salvation.
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…My dear brother, please be good enough to try and find R. Moshe Bernstein of Jericho.
He is currently staying in Me’ah She’arim (he prays in the synagogue there because he is a
mourner and is careful to pray with a congregation, which he cannot find in Jericho). Some
time ago, he spoke to me about acquiring the Plain of Jordan, and I just received a serious
letter from an important organization in Bialystok regarding this matter. A certain Mr. Saks
here [in Rechovot] is very enthusiastic about the idea, and we agreed that [R. Bernstein]
should come here as soon as possible and give us a first-hand report. Afterwards, of course,
we will have to prepare ourselves for a more concrete, creative [plan of action]. But it is
worthwhile to do anything to restore a lovely plain of the Holy Land to Jewish ownership.
My dear brother, do as much as you can on this matter.
Signed with all of a brother’s love and with faithful blessing. Your brother,
Avraham Yitzchak HaKohen Kook
PS Of course, this matter must be kept very secret.
Constructive Criticism
Baruch HaShem The holy city of Jaffa, 8 Adar, 5670 (1910)
Peace and blessings to my good friend, the brilliant, sharp, and erudite rabbi, a treasure
trove of Torah and piety, our master, R. Baruch Myers, av beit din of the holy city of Haifa.
…What can I say to you, my good friend? How great are the wounds of my heart caused
by the general situation. There is no one left to raise up high the banner of HaShem and His
Torah in the Holy Land. The more I immerse myself in these thoughts, the more my heart
murmurs and rages, and I cannot find the right way to begin taking action. It is very difficult
for me to come to terms with most of the Torah leaders of our time (may God protect them).
They insist on following the old path and keeping their distance from every vitalizing faculty
or movement, which, in my mind, goes clearly and absolutely against the [true] way of God.
By doing this, they assist the oppressors and give strength to evildoers. Woe to us because of
the humility of these people, although their intentions are good.
I believe that there is no other way but to support the educational system that values
worldly knowledge and guides the children in a spirit of joy of life, with strength and courage,
cleanliness and proper grace. When all of these [factors] combine with the Torah’s guidance
and true fear of Heaven, they adorn and strengthen the Torah; and in the end the evil angel
will answer, “Amen” [i.e., concede to the truth], against his will. What can I do if this path,
which I have no doubt is the only one we must take, places me in the thick of battle, attacked
from both right and left? I hope that HaShem (may He be blessed) will give me strength to
raise the banner of truth up high, so that holiness will prevail.
Know, my friend, that all great matters are interdependent. Since most Torah students,
even the greatest scholars of our time, do not strive to achieve greatness in the “laws” of
yir’at Shamayim (fearing God) – with the great breadth that befits leaders of the generation –
they lack the strength to venture out upon new paths that are appropriate for the generation
and to direct [theses paths] towards holiness. These scholars believe that they must adhere
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strictly to the old style, taking nothing good from the new ways with which to improve the
[spiritual] state of the generation. They would never admit that they have overlooked an
essential area of study that encompasses all of the Torah and our entire faith. Nor would they
admit that this is why we grope in midday like a blind man gropes through the dark.
Therefore, the masses continue to go astray and abandon the Torah, but they are not to blame
at all. Since no one shows them the straight path, the way to combine the holiness of Torah
and faith with life, they continue to cast off the yoke of Torah. Nevertheless, these people
still possess some sparks of goodness and a certain fineness of spirit. Many of them desire
Israel’s salvation and the renaissance of our Holy Land with all of their hearts. No matter
how low their understanding of this may be, their intentions rest on a holy foundation, for
Israel’s salvation truly encompasses all aspects of holiness in the world. The more we look
for ways to judge even the greatest sinners favorably – as long as they do not want to separate
themselves from the Jewish nation and join our enemies – and the more we incorporate all
types of valuable disciplines into our curricula, in addition to Torah study, and teach our
children the subjects that provide a person with a livelihood and respect, the stronger the
Torah’s foundation will grow.
But with whom can I speak? Who will agree with me? Who will be willing to sacrifice
his honor for the honor of God, His Torah, and the sanctity of His beloved Land? Let us hope
that the Blessed One will act for His own sake and inspire all the Torah sages to recognize the
pure way of HaShem. And may Israel and Judah be redeemed speedily.
…Wishing you well, with much love, in anticipation of HaShem’s salvation,
The insignificant Avraham Yitzchak HaKohen Kook
A Statement of Principles
Rav Kook wrote the following letter to the brilliant Ridbaz of Safed (R. Ya’akov David
Willowsky), his greatest “opponent” on the heter mechirah issue. 2 It is known as Iggeret
Takanah (“Letter of Amelioration”) because it is the 555th letter in Iggrot HaRe’iyah, a
number corresponding to the numerical value of the Hebrew word takanah, meaning
amelioration or improvement. But besides this random coincidence, the letter depicts so
beautifully the Rav’s view on how to relate to non-observant Jews and how to bring them
back to the fold. In effect, it comprises Rav Kook’s statement of principles; we therefore
quote it here at length:
Baruch HaShem The holy city of Jaffa, 24 Sivan, 5673 (1913)
To my beloved friend, the truly brilliant rabbi, glory of the generation, our master and
teacher, R. Ya’akov David ben Ze’ev (the Ridbaz), shlita.
2 See p. ???.
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I received Your Honor’s letter on time, and since I feel no animosity towards you, thank
God, I can respond without delay and address the points you raised.
I am astounded that my words have wounded your pure heart. What has led you to
believe that I want to uproot the [laws of] Shemittah from the Land of Israel, God forbid? Did
I not state repeatedly that my ruling is only a temporary one, issued only out of great
necessity? Far be it [from me] to abrogate such a great, sweeping, and holy mitzvah like
Shemittah, unless a very pressing, life-and-death issue is at hand; [and our situation] literally
involves life and death. [I only want] to prevent many people from starving to death (God
forbid) due to lack of work and food, and to ensure that the foundation of the holy Yishuv
does not collapse just when it is beginning to blossom…
I was also very surprised at what Your Brilliant Honor wrote that when we were young
you learned from me mussar (ethics), [noble] character traits, and fear of God. I do not know
what you ever found to learn from me, but if, in your humility, you thought so highly of me
that you learned something positive from me in my youth, when I lived in Chutz LaAretz,
then how can you entertain the thought that now, when HaShem has given me the privilege to
nestle in the sanctity of the Holy Land, my strength should diminish, God forbid? Why do
you not judge me favorably [and assume] that I act not out of concern for my own honor (God
forbid), or any other ulterior motive, but out of love for HaShem, our holy Torah, the Jewish
people, and the Holy Land. I toiled very, very hard, until the Holy One Blessed be He
enlightened my spirit and prepared my heart to follow this holy path innocently: to sanctify
God’s name, to endear the Torah and its students upon others, to bring many Jews closer to
Torah, and to add strength and fortitude to the settlement of God’s people on His holy soil.
With God’s help, I am sure that Your Brilliant Honor will lose nothing if you apply to me [the
dictum] “Fortunate is the generation whose great ones listen to its small ones” (Rosh HaShanah
25b) and find something to learn from my ways and deeds at this time, no less than before.
Fortunately, God recognizes the purity of my heart and [the extent to which] my soul pines
for His great name and yearns to serve Him.
You [originally] wrote that you were astonished that I embrace everyone, even the
sinners of Israel, in order to bring them back to the ways of the Torah. I replied with my
reasoning, alluding that a person capable of studying the innermost secrets of the Torah is
more imbued with the light of kindness emanating from the Torah of kindness, and he must
strive to rectify the fallen and bring the distant closer [to God]. (In the language of the
Kabbalists, this is referred to as “gathering the holy sparks from the husks.”) But you felt that
this contradicts the blessing in which we beseech [God] to uproot and crush the heretics.
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Please pay attention to my words, honorable gaon, and I will explain the matter to you in
simple terms, not in the language of the secrets of the Torah, which you are convinced that
you do not know…
Your Honor should know that there are two essential concepts that, together, build the
holiness of Israel and God’s connection to the Jewish people. The first is segulah – the holy
nature within the soul of a Jew, [passed on] as an inheritance from the Patriarchs… Segulah
is an inner, holy force that rests within the nature of the soul, at God’s will. It is like the
nature of everything else in existence, which cannot change at all… The second concept is
free will, which depends on good deeds and Torah study…
In our generation, there are many souls who are very deficient in the area of free will.
Therefore, they are infected with many evil deeds and extremely evil beliefs, may God protect
- Nevertheless, the light of segulah shines within them. Therefore, they deeply cherish
Klal Yisrael (the Jewish collective) and desire Eretz Yisrael. They also excel in a number of
good and precious character traits, which are ingrained in their souls from the segulah of
Israel…
I had written that I do not feel degraded, God forbid, by the fact that sinners praise me,
since [the Torah] says the same of Avraham Avinu: All the nations of the earth shall bless
themselves by him (BeReishit 18:18). You criticized me for this, saying that the nations of the
world never considered Avraham Avinu to be like them (God forbid). Believe me, honored
gaon: most of the non-believers who favor me know and recognize that I am not like them
and their masses, God forbid, and that my thoughts and ways are as far from theirs as east is
from west. They acknowledge this explicitly, yet they are forced to admit the truth, that
(thank God) I think straight, my heart and lips are free of deceit, and my entire being is filled
with the love of Israel (thank God). Blessed is HaShem Who gave me this soul, not because
of my wisdom or righteousness, but because of His abundant and infinite compassion and
kindness. To this He looks: to the poor and broken-spirited, to one who trembles at His word
(cf. Yeshayah 66:2).
Thank God, I protest strongly against sacrilege whenever necessary, but I speak orderly
and gently, as the wise King [Solomon] advised and commanded us to do [see Kohelet 9:1].
There is no doubt that if Your Honor and other great leaders of our time (may they live)
would support me, join me, and act as I do – as much as possible according to their
capabilities – God’s name would be sanctified, great peace and blessing would flow upon the
Jewish people and the Land of Israel, very many [Jews] would repent wholeheartedly, and the
pride of salvation would truly and speedily spring up, with a proper revelation, for the House
of Israel. It is utterly impossible to imagine and describe how much goodness, holiness, and
universal rectification would blossom from this. I am filled with hope that this will indeed
happen, with God’s help; and, at long last, those who fear Him and know His name will
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return to me and recognize the purity of my heart and the truth of my views. Then we will all
unite to do the will of HaShem and increase His light and glory upon His nation, His beloved
Land, and every corner of the earth…
Concerning your reproach that I have become a “Zionist” in my old age, sacrificing my
soul for the settlement of Jews in Eretz Yisrael: My beloved friend, if only all the Zionists
would love Eretz Yisrael and desire its settlement with the same intent and holy objective that
I have. Namely, because this is the Land of HaShem; He chose it and cherished it more than
the entire world. It has sacred qualities (segulot) that facilitate prophecy and divine
inspiration, affording one who walks on its soil [a portion in] the world-to-come. Its merit
protects even the wicked. After all, a Cana’anite maidservant who lives in Eretz Yisrael is
assured a place in the world-to-come… Even the wicked Eisav gained merit from dwelling in
Eretz Yisrael, [so much so] that Ya’akov Avinu feared that this merit might stand by Eisav [in
their imminent battle]. How much more, then, [does the Land benefit] the holy seed,
descendants of the tried ones: Avraham, Yitzchak, and Ya’akov… Certainly, we can find in
every single Jew, even the lowest ones, unimaginably precious pearls of good deeds and
traits, for the Land of Israel undoubtedly helps elevate and sanctify them. And if this
[positive influence] is indiscernible in [today’s pioneers], it will come to the fore in their
children and grandchildren, as it is written, May Your work appear to Your servants, and Your
glory upon their children (Tehillim 90:16). If all the Zionists thought this way, it would
surely be a great honor for every great leader of Israel, every gaon and tzaddik, to be such a
Zionist. You too, honored gaon, need not be ashamed of such Zionism…
My gloriously brilliant master and beloved friend, you wrote that I should believe you
that you find it difficult to quench your love for me. I believe you unequivocally. After all,
As water reflects a face, [so does a man’s heart reflect another’s] (Mishley 27:19), and I feel
a holy flame of love for you in the inner recesses of my heart and the depths of my soul.
Many waters could not extinguish this love. All that has happened between us, regarding our
differences of opinion on the Shemittah issue, will not extinguish the holy fire that is rooted in
the depths of our souls as an eternal covenant. Thank God, both of our intentions are
desirable for the sake of Heaven, and the Exalted One (blessed be He) will be glorified
through both you and I. There is certainly a great spiritual bond between us, seeing that we
have cleaved to each other with such a strong, inner love. The purpose of the current situation
is merely to refine and purify [our relationship]: to enhance the true and sacred love between
us, a holy and pure love that does not depend on anything [mundane], but is dedicated solely
to HaShem, the light of His Torah, and the sacred fear and love of God.
You wrote that you find it difficult to speak harshly against me. Let your pure heart not
even entertain the thought that I mind hearing harsh words spoken against me for the sake of
Heaven. After all, he who speaks harshly for the sake of Heaven serves God, and I would
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never object to a Jew fulfilling a mitzvah on my account. Even though human nature causes
us to feel some pain over this, our holy Sages have told us that “The reward is proportionate
to the pain” (Avot 5:26). We trust the Master of Reward to compensate us for our [self-
restraint], so that we may serve Him faithfully and return to Him lovingly, with all our heart
and all our soul – we and all of Israel, together, with one heart.
You wrote that it pains you greatly [to see] a man of my caliber following such a
dangerous path. The fact that you graciously paid homage to me, calling me a great man, will
not mislead me [nor prevent me] from recognizing my lowliness and meager worth, which is
as nothing. But realize, my master, that I have worked very hard on the path that I now
follow in the service of God, may His name be blessed. I put my blood, flesh, bone marrow,
and all of my strength [into discovering the proper path], until HaShem, in His mercy,
enlightened me to find it. To me, this path is not dangerous at all; I would call it a holy
path… In my inadequacy, I am unfit to be called a tzaddik; if only HaShem would grant me
the privilege to be able to say confidently that I am an average man. However, the path that I
strive to follow is undoubtedly the path of the righteous (thank God). Whoever adopts my
ways and joins me in Torah and divine service, with a willing heart and true faith in the sages,
will merit to see the light and truth of this paved, straight path, which is illuminated by the
light of supernal kindness…
You wrote that I could anticipate being cursed and disgraced [because of my position on
the Shemittah issue]. I do not know why. Everything that happened in the past was from
Heaven, and I accepted [my insults] with love, thank God. And in terms of the future, we
hope that the situation of the Jewish settlement will improve in all respects, both physically
and spiritually. Then, perhaps, there will be no need whatsoever for leniencies [on the laws of
Shemittah]. May HaShem grant us the privilege to fortify the fences of Yehudah with one
heart and one mind, and may He swiftly send our righteous messiah to teach us
righteousness…
I believe that I have addressed all the points that Your Brilliant Honor (shlita) raised, and
I think that you will now understand my way of thinking, to some degree. Following your
example, I say: My dear friend, let us please walk arm in arm on the path of God, on the path
of truth and peace. Let us try to foster peace within Israel and bring the hearts of the Jewish
people closer to their Father in Heaven. Let us try to insure that even estranged Jews come
closer to holiness, and that brotherhood, friendship, and union of the hearts increase among all
Jews, particularly those in Eretz Yisrael…
Allow me to end my letter with the words of your brilliant and glorious self, shlita: I am
sure that Your Brilliant Honor will not ignore my words, but will delve deeply into them and
entertain the thought that perhaps (there are some details in which) your beloved Kook is
actually right.
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Signed with all forms of blessing; I kiss you in my heart and mind with faithful kisses of
love, and I seek your well-being and the well-being of your Torah, with great love and
respect,
The insignificant Avraham Yitzchak HaKohen Kook
Supporting All Jews
Of special interest is a letter sent to Rav Kook in Cheshvan, 5686 (1925), by the leading
chassidic rabbis of Poland: R. Avraham Mordechai Alter of Gur (son of the “Sefat Emet,” co-
founder of Agudat Yisrael, and one of the foremost leaders of Polish Jewry at the time), R.
Meir Yechiel HaLevi of Ostrovtza (a rebbe and halachic authority to whom thousands
turned), R. Mordechai Yosef Elazar Leiner (Rebbe of Radzin), and R. Alter Yisrael Shimon
of Minsk. In this letter, the rabbis express their opposition to Rav Kook’s support for the
Keren Kayemet LeYisrael and Keren HaYesod organizations. It is followed by the Rav’s
response.
BeEzrat HaShem Mar-Cheshvan, 5686, Warsaw
To our dear friend, the famous gaon, outstanding scholar etc., our glorious teacher and
master, R. Avraham Yitzchak HaKohen Kook shlita, Chief Rabbi of the Holy City of
Jerusalem, may it be rebuilt and established speedily in our days. Amen.
We heard that Your Brilliant Honor has denounced the fact that we do not encourage [our
followers] to support Keren Kayemet LeYisrael and Keren HaYesod, and that we actually
warn them not to contribute to these funds. We hereby wish to inform Your Honor of our
opinion [on the matter]. We believe that we have an obligation to settle Jews in our Holy
Land on the foundation of our holy Torah and religion. Now, the vast majority of people who
donate to these funds, even the freethinkers, want the sacred Yishuv in the Holy Land to rest
on the foundation of our holy Torah and the restoration of our religion. Thus, since the
money collected by these funds helps support sinners and public desecrators of our religion
(as is well known), and since God-fearing Jews do not head these organizations to make sure
that the assistance goes only to the families of observant Jews – craftsmen and laborers who
follow the Torah – we cannot support those who desecrate all that is holy to the Children of
Israel. Besides which, this is considered stealing from the public [because the money does
not reach the intended recipients].
Therefore, we ask Your Honor, as well, to stand in the breach and help repair this vital
fence. We ask you to arouse [the heads of these funds] to [accept] our words – uttered in
truth from the depths of our heart – and [convince them] to assist only the religious, Torah-
observant settlers of our Holy Land, in order to increase the glory of Heaven and the glory of
Israel. We are sure that, with God’s help, the merit of the Torah and its commandments will
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stand by us, the children will return to their borders, and we will be privileged to see the
Temple in its rebuilt state and our Holy City of Jerusalem in its beauty, speedily in our days.
Amen.
Avraham Mordechai Alter
The insignificant Meir Yechiel HaLevi of Ostrovtza
Mordechai Yosef Elazar Leiner
Alter Yisrael Shimon of Minsk
Rav Kook’s Response
Baruch HaShem The Holy City of Jerusalem, 21 Kislev, 5686
To my beloved friends, the brilliant and pious rabbis, heads of the thousands of Israel,
our holy teachers and masters, R. Avraham Mordechai Alter, R. Meir Yechiel HaLevi, R.
Yosef Elazar, and R. Alter Yisrael Shimon, shlita,
I received your holy letter in proper [time], and I wish to tell Your Holy and Brilliant
Honors (shlita) sincerely that I would never, God forbid, denounce the holy traits of the great
Torah leaders of our time, the likes of whom I hope will increase in Israel. As for me, I
believe that it is a great mitzvah for every Jew to donate to Keren HaKayemet, because
redeeming portions of the Holy Land from Gentiles and bringing them under Jewish
ownership is undoubtedly a great mitzvah, one that all Jews must support with all their
strength. And if more such funds arise, it is a mitzvah to help them all, because – due to our
numerous sins – most of our holy soil is in the hands of strangers, and our eyes languish all
day long for every cubit and handbreadth that is held captive in the hands of foreigners.
Obviously, when it comes time to settle [Jews in the Land], we must strive with all our might
to ensure that everything is done according to the ways of HaShem, in keeping with the Torah
and its commandments. But as long as we are engaged in transferring the land from foreign
hands to Jewish ones, we are obligated to help.
However, regarding Your Brilliant and Holy Honors’ request that I, too, issue a statement
inspiring others to help only those who follow the Torah and our religion: allow me to explain
briefly to Your Exalted Honors why this is a very difficult matter. Firstly, according to the
laws of our holy Torah, some of the people who fail to observe the Torah and our religion
(due to our numerous sins) are, nonetheless, far from the category of those whom we have no
obligation to sustain. They dwell in Eretz Yisrael and work hard to cultivate the soil of Israel
and prepare it for settlement. If we withhold their support, they are likely to die of starvation,
God forbid. How, then, can I say that these people should be denied support?
Secondly, [even if I were to fulfill your request], no one would listen. [Our Rabbis’]
statement “Even if a Jew sins, he is still a Jew” is so familiar to the masses who donate [to
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this cause] that they would completely ignore our request to distinguish between one recipient
and another, especially when [the pioneers] are engaged in settling the Land, upon which all
Jewish eyes focus.
Furthermore, I constantly try to befriend those who are estranged from Judaism, those
whom the exile has caused to stray from the path of God (due to our numerous sins).
Through cords of love and brotherhood, many people come closer to holiness, or at least do
not become more rebellious. If I become their enemy now, depriving them of their
sustenance, they, too, will become my enemy and drift even further away, God forbid. How
can we possibly cause so many Jews to stumble (God forbid) with our own hands?
Besides this, we clearly see that the expansion of Jewish settlement in Eretz Yisrael –
even though some places are inhabited by people who are far from perfect in our holy Torah –
has caused, and continues to cause, religious, God-fearing Jews to come and settle in the
Land, where they keep the Land-related mitzvot in holiness and purity. Moreover, [before the
pioneers came] many places were dangerous to traverse because of snakes and scorpions, and
because thieves and highway robbers hid out in desolate locations, waiting to attack
passersby. It was also dangerous to dwell in certain places because of the poisonous swamps
that evolved in the Holy Land during its years of desolation. All of this kept Jews away. But
now, thanks to the great work of the pioneers, the snakes and scorpions have been eliminated,
the malaria-infested swamps have been turned into healthy, inhabitable areas, the highway
robbers no longer have a place [to roam], and whoever travels through Eretz Yisrael does so
in safety, thank God. Thus, the efforts of these inferior people have greatly benefited proper,
Torah-observant Jews, allowing them to settle in the Land of Israel. How, then, can we arise
and oppress those who have caused, and continue to cause, so much good for the entire
Yishuv, when they are building the foundations upon which the settlement of proper, God-
fearing Jews rests?
Therefore, I tend to think that we are not permitted to discourage any Jew from engaging
in the great mitzvah of settling and building the Land of Israel. Rather, we must do much
more to encourage faithful Jews to come quickly to the Holy Land with their wealth and
possessions, to settle and build the Land. At the same time, we must treat the other settlers in
a pleasant manner and guide them with words of peace, so that they may come closer to
Torah and fear of God. This will truly increase the glory of Heaven and the glory of Israel, as
Your Holy Honors (shlita) desire with all your pure hearts and souls.
I sign with a blessing, anticipating imminent redemption and salvation, in accordance
with your exalted desire and the intense desire of your friend [myself]. Best wishes to Your
Holy Torah Personages from the holy mountain of Jerusalem,
The insignificant Avraham Yitzchak HaKohen Kook
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Protesting Sabbath Desecration
Baruch HaShem Jerusalem, 17 Adar I, 5684 (1924)
Public Protest
I hereby warn and protest against a group of officials in Beit HaKerem who are planning
on desecrating the Sabbath by conducting tours to Jericho. Whether they are clerks in the
Zionist administration, officials in Hachsarat HaYishuv, 3 or teachers, they are officers of the
entire nation and must be doubly careful not to desecrate that which is holy to us.
I hope that they will heed my words and refrain from desecrating that which is sacred. I
place the responsibility of guarding this vital matter upon the Zionist leadership and Va’ad
HaLeumi (“The National Committee”). How particularly despicable it would be if they force
a Jewish driver to desecrate the Sabbath against his will, by means of some sort of threat.
Listen, my brothers, and your souls shall live. Let us all live together with our nation and
our Land, with majesty and glory.
Respectfully and faithfully yours,
Avraham Yitzchak HaKohen Kook
A copy of this protest has been sent to the Zionist administration, Va’ad HaLeumi, Va’ad
HaShechunah (“The Neighborhood Committee”), and the local driver (and to the newspapers
of Eretz Yisrael).
Shofarot
[NOTE: The following piece is not found in the Hebrew version of this book, nor is it one of Rav
Kook’s letters -rather, it is a speech he once delivered. Nonetheless, we decided to add it to
the English version because of its relevance to the English-speaking public. During the Musaf service on
Rosh HaShanah, we beseech God, “Sound the great shofar for our freedom.” The phrase “great shofar”
is borrowed from a verse in Yeshayah (27:13), also cited in Musaf of Rosh HaShanah: It shall be on that
day, a great shofar will be blown, and those lost in the land of Assyria and those cast aside in the land of
Egypt will come and bow to the Lord on the Holy Mountain in Jerusalem. On Rosh HaShanah 1933, right
after Hitler (yimach sh’mo) came to power, Rav Kook delivered a very ominous and moving sermon in
the Old City’s Churvah Synagogue. Based on the above-cited verses, he practically predicted the
Holocaust and explained the reason for it. We hereby present a translation of this sermon with the hope
that its lesson will be internalized.]
3 A financial corporation involved in the practical aspects of building the Land.
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The prophet prophesied about a great shofar of redemption, and we pray specifically for
the sounding of a great shofar, for there are various levels of the shofar of redemption.
There is a great shofar; an ordinary, medium-sized shofar; and a small shofar.
The shofar of Mashiach is compared to the regular shofar – i.e., the shofar of Rosh
HaShanah. The halachah determines three levels [of kashrut] with regard to the shofar of
Rosh HaShanah:
1) The most preferred way to perform the mitzvah is with a ram’s horn (Shulchan
Aruch, Orach Chayim 686:1).
2) Ex post facto (be’di’avad) all shofars are kosher (ibid.).
3) A shofar that comes from a non-kosher animal, or from a Gentile’s animal that was
worshipped as a god, is invalid (pasul). However, if one blows such a shofar, he discharges
his obligation [ex post facto]. Furthermore, one is permitted to blow any shofar if he cannot
obtain a kosher one, provided that he does not recite a blessing over it (see Mishnah Berurah,
ibid.).
These halachic categories mentioned in connection with the shofar of Rosh HaShanah
correspond to various levels of the shofar of redemption.
What exactly is the shofar of redemption? When we say “the shofar of Mashiach” we
mean an awakening and an impulse that causes the revival and redemption of the Jewish
nation. This awakening is the tekiah (shofar blast) that gathers those who are lost and cast
aside, bringing them to the Holy Mountain in Jerusalem.
At various times throughout Jewish history, there was an awakening and a desire [for
redemption] that originated in holiness. Even today, there are groups and individuals among
the Jewish people who have such a desire. [This holy awakening] is based on a strong belief
in HaShem and His Torah, [on an understanding] of the sanctity of Israel and its mission, and
on a desire to fulfill God’s will, which is: Israel’s complete redemption. This is the great
and excellent shofar – a nation’s desire to be redeemed because of its lofty desire to carry out
its grand mission, which cannot be done when it [the nation] is exiled and oppressed.
At times, however, this sacred desire deteriorates. There isn’t much enthusiasm for lofty
and sacred ideas. Nonetheless, healthy human nature – which also originates in holiness –
still exists (at least). This healthy human nature creates within the nation a simple, natural
desire to become sovereign in its land, to arise and go free, to live a simple, free life, like all
other nations. This natural desire, which stems from normal-nationalistic feelings, is the
ordinary, medium-sized shofar, which can be found anywhere. This, too, is a kosher
shofar; and even though the first type is preferable, “Ex post facto, all shofars are kosher.”
However, there is also a third category of “the shofar of Mashiach;” and it, too,
corresponds to the shofar of Rosh HaShanah. It is a small, invalid shofar, used under duress
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when there is no kosher shofar to be found. If sacred enthusiasm – with its resultant, lofty
desire for redemption – has expired; and if normal, human, nationalistic feelings – a desire to
live honorably as a nation – have also expired; [that is], if it is impossible to blow a kosher
shofar for our redemption, our enemies come and blow [the shofar] of redemption in our ears.
They force us to hear the sound of the shofar. They shout and make noise in our ears,
denying us rest in the Diaspora. The shofar of an impure animal becomes the shofar of
Mashiach. Amalek, Petliura, Hitler, etc. awaken us to redemption. He who did not listen to
the sound of the first shofar, and he who did not want to listen to the sound of the second,
ordinary shofar either, because his ears were closed up, will listen to the sound of the impure,
invalid shofar. He will listen against his will.
Nonetheless, even he discharges his obligation. Even [this type of] nationalism – that of
the staff, of Jewish persecution – contains some form of redemption. However, one is not to
recite a blessing over this kind of shofar, [as the Mishnah states], “One does not recite a
blessing over anything which is a type of curse” (Berachot 6:4).
We pray that the Holy One Blessed be He not force us to listen to the invalid and impure
shofar. We also do not long for the ordinary, medium-sized – almost secular – shofar. We
pray, “Sound the great shofar for our freedom,” a shofar which comes from the very depths
of the sanctity of the Jewish soul, from our Holy of Holies. Then, the redemption will be
complete.
