Rav Kook and Repentance (book review)

 

“In its essence,
teshuvah (repentance) is a movement
of return to the origin —
to the source of life and supernal being
in their wholeness,
without boundaries and limitations —
with an intent that is rendered most noble and blessed by the simple and shining supernal radiance.”
[1]

The Lights of Teshuvah
(Orot ha-Teshuvah/אורות התשובה)
by Rabbi Avraham Yitzchak Kook
translated by
Yaacov David Shulman
© 2020 by Yaacov David Shulman
(Self-published)
ISBN 9798672243726

The Hebrew month of Elul, which began this year on Friday evening, Aug. 21, commences the annual “penitential period” of the Jewish year that reaches its peak on Yom Kippur. According to kabbalah, it doesn’t fully conclude until Hoshanah Rabbah, which begins this year on Thursday evening, Oct. 8th.

It’s appropriate during this time to “repent.”

What is repentance?

The conventional definition might be: Cease doing what we should not do and begin or “return” to doing what we should do — especially as defined by halachah/Jewish law. 

But as seen in the introductory quote above, it can mean far, far more than that.

Rabbi Avraham Yitzchak Kook (1865-1935) was the first Ashkenazic chief rabbi of what was called “mandatory Palestine,” before the establishment of the State of Israel in 1948. 

As such, he was arguably the leading authority in Jewish law and learning of his time.

At the same time, he had learned Kabbalah during his student years, and was thus both an Orthodox scholar and a mystic, following the tradition of the Gaon of Vilna, Rabbi Hayyim of Volozhin, Rabbi Yosef Karo, Rabbi Yonah of Gerona, and many others. For him, Orthodoxy is not implicitly antithetical to spirituality, as it might be for some other branches of Judaism, nor is spirituality (particularly as expressed in Kabbalah) antithetical to Orthodoxy, as it might be for the more “rationalistic” branches, like “Modern Orthodoxy” (although over time, at least some ideas from Kabbalah have become part of Reform, Conservative and other branches).  

In “The Lights of Teshuvah,” he describes repentance — “teshuvah” — as our return to the perception of the Undivided Divine Wholeness and our unity with it. In doing so, he does not deny or ignore the conventional definition, but absorbs it in his greater vision. He is telling us: A change in action alone is not the sole goal of “teshuvah.” That goal is fulfilled by an actual change in our spiritual perception; a raising of our consciousness (in a term most familiar today).

The writings of many Kabbalists can be rather technical. They describe a change in our consciousness, but do so with reference to the terminology of Kabbalah, much as Physicists describe the workings of the natural world in technical and mathematical terms, rather than purely sensory ones. To understand and learn from the Kabbalists, we must often go through a process of “inner translation” before we can see the vistas they open to us.

Rav Kook typically writes more from his experience, and thus is more clearly writing about ours, as well.  The Light (or Lights) he saw and sees, he cannot but proclaim joyfully to us. Only based on personal experience could he state so convincingly:

“(A person’s) recognition that the whole world [i.e. the entire Creation], with all of its phenomena, is only the emanation [הזרחה i.e. “glow” or “shine”] of the outside of the garment (consisting) of the light of absolute, Divine truth implants within (his) heart a clear love of the truth.” [2] 

A short review like this of this book doesn’t permit going into the full depth, breadth and detail of Rav Kook’s thoughts. Still, I can say that reading Rav Kook’s words allows us to partake of something of his own state of consciousness (as discussed in my previous post:
https://rabbielimallon.wordpress.com/2020/08/29/8-29-20-seeing-the-teacher).

His writing is exciting, uplifting, inspiring. This can only be so when writing is done “from the heart to the heart.”

At the same time, Rav Kook’s writings have been noted for their difficulty. He was not a Hebrew prose “stylist,” as was Rabbi Mosheh Hayyim Luzzatto (an 18th century Italian rabbi and Kabbalist who was as much concerned with style as with content, and who became known as “the father of modern Hebrew letters”).

Translator Yaacov David Shulman has given us a fine, workable translation of Rav Kook’s words. He has also thankfully annotated the Biblical and Talmudic references, making this all the more valuable. Mr. Shulman has prepared (3) versions of this work:
1 — The Hebrew-English version being reviewed here.
2 — A Hebrew-only version.
3 — An English-only version. 

In any version, this book makes for excellent reading at any time of year, but especially during Elul and moreso, during the 10 “Yamim Noraim” — the “Days of Awe” between Rosh HaShanah and Yom Kippur.

The book contains innumerable points from which to derive sermons, lectures and classes. I would also be very happy to see group discussion of it, to deepen its impact in motivating us to reach for something higher — a higher level of living and acting; a higher level of spiritual perception — that, as Rav Kook tells us, is our true natural state.

All three editions are available on Amazon.com. In addition, the English-only edition can be found on “Book Depository” and “Book Shop.”

For orders, Mr. Shulman can be reached at: Yacovdavid@gmail.com.

___________________________________

[1] Kook, Rabbi Avraham Yitzchak; Lights of Repentance; Yaacov David Shulman, trans.; © 2020 by Yaacov David Shulman (self published); ch. 12:8a, p. 170 (Eng.)/171 (Heb.)
[2] ibid., ch. 15:1, p. 254 (Eng.)/255 (Heb.)

 

 

 

 

 

 

5.4.24 Being the תם — The Simple Child — Today

At our seders, we speak of four “sons.” These are better understood as four “children,” or even four “students” or “disciples”.

I

Although the hagadah attributes this to Torah (as above), it’s not found there at all. Its actual source is a Hebrew text known as the Mekilta of Rabbi Yishmael, ¹ in which it says:

”There are four types of sons: one is wise, one is simple, one is evil, and one does not [even] know how to ask [a question].

The wise one — what does he say? ‘What mean the testimonies, statutes and ordinances that the Lord our God commanded you? (Deut. 6:20). You explain to him, in turn, the laws of Passover and tell him that no one should leave immediately after [eating] the Pesach/paschal lamb. There should follow the afikomen.

The simple one — what does he say? ‘What is this’? You shall say to him, ‘By a strong hand God brought us out from Egypt, from the house of bondage.’ (Deut. 26:8).

The evil one — what does he say? ‘What do you mean by this service?’ (Ex. 12:26). Because he excludes himself from the group, you should also exclude him from the group and say to him, ‘It’s because of that which God did for me — for me, but not for you. Had you been there, you would not have been redeemed/liberated.’

As for the one who does not know enough [even] to ask, you should [proactively] begin and explain to him, as it says, ‘You shall tell your son in that day…’. (Ex. 13:8).” ²

The Mekilta builds the parable of the four varying sons, applying quotations from Torah for reference. The hagadah can therefore say, “Torah speaks of four sons…” (Note that in the Mekilta, the “simple” child precedes the “evil” child; in the hagadah, that’s reversed.)

II

Of the four, the “wise one,” the חכם, is held up as the most praiseworthy; the one most to be emulated. This is the one who essentially asks for all the details of how to serve God correctly.

Yet, we know from experience that there can be no end to the questions that arise in spiritual learning. Further, we know that one can even be a great “scholar,” intellectually knowing all the “details,” “facts” or “answers,” and yet remain spiritually unmoved by what he or she has learned.

The “wise” child might add unnecessary complexity by bringing in too much “critical” thinking. Even with the best of intentions, it can be difficult for those of us who have had a secular education — especially on the college level — to accept the Exodus narrative as is. Archeological data doesn’t show evidence of Hebrew/Jewish slavery in Egypt, the 10 “Plagues,” or any mass exit of slaves from ancient Egypt. “Science” questions whether there is a “God” at all, because it can’t be “proven” or even “tested.”

III

Regarding this, Rebbe Nachman of Breslav consistently discouraged what he called “sophistication”:

”A person’s main goal should be to do good and serve God without sophistication. Every good and holy thing can be done with absolute simplicity.” ³

The Hebrew word later translated into English as “sophistication” is “chachmot/ חכמות” — i.e. “wisdoms” — the same word as Rabbi Yishmael and the hagadah use for the “wise” child!

Rebbe Nachman certainly wasn’t extolling ignorance; elsewhere he lauds learning Torah, even daily. Perhaps “sophistication” itself isn’t the best English translation, either. But while questioning can be a necessary and important part of learning — especially learning Torah — there’s a difference between questions that come up purely for clarification or for better understanding, and those that are brought up for one to appear as “smart” or “clever,” or to add unnecessary levels of complexity — i.e. to appear “sophisticated.”

Rather Rebbe Nachman means: Serve God without adding unnecessary intellectual complexity or complication. As he says elsewhere:

”Many times the Rebbe said that no sophistication is needed in serving God. All that is needed is simplicity, sincerity and faith.” ⁴

For “simplicity,” the Rebbe uses the Hebrew word תמימות — t’mimut — based on the same Hebrew root as תם — tam — the same word that Rabbi Yishmael and the hagadah use for the “simple” child.

IV

The hagadah says that we are to tell the tam/simple child: “…Ha-Shem brought us out from Egypt…”

The tam can then tell him/herself: “…Ha-Shem took me out of Egypt…” (or perhaps, “…took us out…”). A simple declaration of fact; an affirmation. Divine Spiritual power overwhelmed “nature” or any worldly power that opposed it; doing so, the B’nai Yisrael were liberated.

Likewise, the tam’s simple belief — undiluted by “sophistication” — overwhelms and negates any doubt or disbelief that opposes it; doing so, all fear and worry evaporate. In saying “…Ha-Shem took me/us out…”, the tam is saying inwardly: God is; unlimited by anything or anyone. That’s the emunah — faith — that Torah urges us to have. It’s the “simple” emunah that Adam and Chava had in Gan Eiden, before they ate the fruit of “the Tree of the Knowledge of ‘Good’ and ‘Bad’”.

If we have “lost” this simple faith, we can’t easily “retrieve” it by “reason” or “willpower.” Rather, prayer and/or meditation brings us “back to the Garden,” as it were. As Joel Goldsmith — a teacher with great experience in prayer, wrote:

”God is. What greater prayer is there than those two words?…Satisfactory meditation comes with the absolute conviction that God is: that God is Intelligence and Love; that there is no power apart from God and no power in opposition to God.” ⁵

V

The idea for this post first occurred to me during the actual seder itself, when I was reading and discussing the section mentioned above. Yet, it’s no less relevant now — well after the seder has ended.

We Jews are currently faced with increasing expressions of anti-semitism. Opposition to “the war in Gaza” has been unmasked as opposition to the very existence of Israel; even of Jews everywhere. Jewish intergenerational trauma being what it is, a threat to us at any time retriggers our thoughts of threats to our existence at every other time.

Yet, the challenge to our emunah is no different now than it was when pharaoh’s chariots pursued us at the shore of the “Red” or “Reed” Sea. God asked us to have emunah then; God asks us to have emunah now.

How?

Not by being the “wise child.” Our “wisdom,” our “good sense,” will only show us the overwhelming numbers of those who oppose us; their cunning and deceit; their intractability.

Instead, we must be the “tam” — the simple child. If in our meditation and prayer — i.e. in our hearts — we re-affirm to ourselves and to the world that God is and that no worldly power can oppose Divine Spiritual power, we will be liberated from our fear and our resentment. When it comes to the heart, it can take far more time and practice to be the “tam” than to be the “chacham.” And yet, that is what’s asked of us.

When God told Avraham that through his children, the whole world would be blessed, ⁶ what was the actual blessing?

“God is.”

Avraham and the tam were called to declare this for the sake of the world.

Like them, we are now called to declare this to the world — but it begins by declaring it to ourselves.

_______________________________

¹ https://en.m.wikipedia.org/wiki/Mekhilta_of_Rabbi_Ishmael

² Lauterbach, Jacob Z., trans.; Mekilta de-Rabbi Ishmael; tractate Pischa [Aramaic for Pesach], ch. 18, verses 119-130; Jewish Publication Society, © 1933; vol. I, p. 166-7

³ Rosenfeld, Rabbi Zvi Aryeh, ed., Rabbi Aryeh Kaplan, trans.; Rabbi Nachman’s Wisdom [Sichot ha–RaN]; (no publisher or copyright listed in the volume I have, but I believe those do appear in later editions); p. 121, # 19 (the paragraph numbering should be the same in any edition, even if the page numbering differs)

⁴ ibid. p. 231, # 101

⁵ Goldsmith, Joel; The Art of Meditation; © 1956 by Joel S. Goldsmith; Harper Collins edition (1990), p.37

⁶ Breishith/Gen. 22:18