YESHIVAT HAR ETZION VIRTUAL BEIT MIDRASH PROJECT(VBM)
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INTRODUCTION TO THE THOUGHT OF RAV KOOK
by Rav Hillel Rachmani
LECTURE #2: THE FLASHES OF HOLINESS IN THE WORLD
In last week's introduction to Rav Kook, we described R.
Kook's vision of the relationship between man's experience as
he strives to achieve his goals and the goals in and of
themselves. As we saw, each layer of the text revealed a
deeper understanding not only of the topic under discussion,
but also of other pivotal concepts in Rav Kook's philosophy.
By carefully examining each topic in this manner, we hope to
arrive at a full picture of R. Kook's thought.
In this lecture, as we examine another mystical and
philosophical insight, we will attempt to take a step closer
toward understanding R. Kook's philosophy. This time, we will
explore the nature of light and darkness.
In Orot HaKodesh (2/303) the Rav writes:
"The holy lights which burst forth at specific points
in time and space, must be appraised at their true
value, with the knowledge that they are secretly
spread across all of existing space, that they travel
through concealed passageways and secluded streams,
until finally surfacing at one luminous spot."
In this paragraph, Rav Kook delineates his concept of the
nature of light and darkness, which he will later apply to
three distinct manifestations of holiness. Rav Kook posits
that wherever a concentration of "light" (or holiness) exists,
holiness also exists in the surrounding area of "darkness,"
even though it cannot be perceived. This "invisible" holiness
flows toward the central point of "light", and there it is
revealed. This can be compared to a black disk with a central
concentrated point of light at the center. R. Kook maintains
that mixed within the black around the central light are
sparks of light which we cannot see, and each one is connected
to and reveals itself in the central concentrated point of
light.
After establishing this fundamental principle, Rav Kook
now applies it.
"The holiness of man, revealed through the Jewish
nation, lies hidden within Everyman, within the whole
of humanity, in the depths of inviolate chambers, and
it continually flows through a hidden labyrinth, until
finally coming to light through the glow of the Jewish
soul."
R. Kook first applies this principle to mankind as a
whole. He describes the Jewish people as the central
concentration of holiness, while the other nations exist in
the "surrounding" area. According to Rav Kook, the holiness
that is revealed in the Jewish nation exists in the other
nations as well. This dispersed holiness flows towards and
reveals itself in the Jewish People. Holiness exists among
all the nations of the world, but reveals itself through the
history and collective spirit of the Jewish people. (Here we
have only touched lightly upon this topic. In future shiurim
we will explain R. Kook's complex understanding of the nature
of the Jewish people.)
Rav Kook continues:
"The holiness of space fills the entire world, yet it
remains hidden and invisible, and the secret waves of
holiness push endlessly forth towards their destined
revelation, until they find expression through the
Land of Israel, the pinnacle of all the dust of the
universe, and from there to the holy spot, the holy
Temple, and the Rock of Foundation, 'Out of Zion, the
epitome of beauty, God has appeared.'"
R. Kook now applies this principle to the realm of
"space." Holiness exists concealed in the whole world. This
holiness flows towards Eretz Yisrael, where it manifests
itself and finds its focus at the Holy Temple, the Beit Ha-
mikdash. The Land of Israel, therefore, is the expression of
the holiness of all the countries of the world; within the
Land of Israel the point of concentration of holiness is the
Temple.
The third area to which Rav Kook applies this principle
is the realm of "time." He writes:
"The holiness of time spreads across eternity, daily
expressing benediction, and the rays of holy light are
drawn along a secret path, until they are revealed at
the holy times, through the holiness of Shabbat, which
is the origin of all the holy times and emanates with
holiness toward the entire world and toward Israel;
and through the holiness of the holidays, which serve
as receptacles of holy emanation; and through the
Jewish people, who sanctify the holidays."
R. Kook explains that all periods of time are holy, yet
usually this holiness is concealed. This holiness expresses
and concentrates itself in time periods that have been
designated as holy. These include the Shabbat, which reflects
the concealed holiness of the other days of the week, and the
Jewish festivals. One can now imagine the incredible
concentration of holiness and spiritual energy created when
the High Priest enters the Holy of Holies in the Temple on Yom
Kippur. The holiness of man, place and time converge to give
expression to the holiness of the entire world, and, in turn,
infuse the holiness into the surrounding world.
After illustrating his original concept with the above
examples, Rav Kook provides another insight which expands and
deepens our understanding of his idea.
"This is similar to the relationship of the soul to
the senses, the seeing eye and hearing ear, whose
light is not indigenous but rather stems from the
light of life which floods the soul and grants life to
the entire body, and which in turn gives man quality
of life through the gifts of sight and of hearing;
this burst of potential, when it reaches the point
most ripe for its revelation, finds expression through
sight and hearing."
While this isn't the place to explain in-depth and
elaborate upon this citation, allow me to make one point. The
form of the human body is not random. We may learn many
things from the structure of the human body. For example,
most of the surface area of the body is closed, while in
certain areas - the organs of the senses - there are openings.
R. Kook views those locations as points of "light" within an
area of darkness. Yet, these points are not self-contained.
They are connected to and respond to the entire body. They
are expressions of the life of the soul which infuses the
entire organism. Let us move on.
"Thus it is with all the various revelations in our
world, throughout the annals of history, revelations
both natural and supernatural; whatever is revealed at
a designated time is but a concentrated expression of
a multitude of forces which lay dormant, whose action
was delayed until the appropriate hour had arrived.
The only true change lies in the naming [of the spark
of holiness], in public expression and revelation.
The essence is not new, 'since the creation, I (God)
have existed.'"
The phenomenon of concentration and outpouring of
spiritual energy can also be seen in the historical process.
No events in history are spontaneous or coincidental. Rather,
such events are the result of a concentration of forces that
have been slowly gaining strength, until they burst forth and
reveal themselves in such an event.
Having gained insight into Rav Kook's understanding of
the interaction of the secular and the holy, we can understand
the idea discerned in the last lecture on a deeper level. We
described two levels - the tree and the fruit (see the
previous lecture). Originally the two were meant to be
connected, but were later separated. If we understand the
fruit as the point of convergence of holiness, and the tree as
the surrounding area, we can re-explain the idea of the tree
losing its taste. The tree did not necessarily lose its taste
altogether, but rather the taste was concealed within the tree
and could only find expression in the fruit!
While the concepts discussed by Rav Kook are beautiful,
lofty and inspiring, they do not remain in the philosophical
realm alone, but can have direct ramifications on our lives as
well. Accepting these ideas may profoundly affect our outlook
on and relationship to the secular realm. The Secular (in
terms of man, place and time) is not to be viewed as totally
devoid of holiness. Rather, the holy serves as the focal
point to bring out holiness which can also be found in the
secular. This may affect our interaction with secular Jews or
our concept of secular Zionism. Rav Kook did not view them as
alien and as foreign to holiness, but rather as the base, or
the tree, which must strive for the taste of the fruit. Not
only must the holy serve as an expression for the secular, but
it must also fulfill its responsibility to the secular to
bring out its concealed holiness.
Rav Kook ends on a note of prophetic hope:
"For the sake of Zion I will not be silent, and for
the sake of Jerusalem I will not be still, until her
righteousness is as clear as light, and her salvation
burns as a torch, and nations will see Your
righteousness and kings will see Your glory and You
will be granted a new name, uttered by the mouth of
God."
(This lecture was adapted by: Moshe Fish)
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