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| The outbreak of the ] caught Rav Kook in ], and he was forced to remain in ] and ] for the remainder of the war. In 1916, he became rabbi of the Spitalfields Great Synagogue (], "upholders of the law"), an immigrant Orthodox community located in Brick Lane, ]. Upon returning, he was appointed the Ashkenazi Rabbi of ], and soon after, as first Ashkenazi ] of Palestine in 1921. Kook founded a yeshiva, ''Mercaz HaRav Kook'' (popularly known as "]"), in ] in 1924. He was a master of Halakha in the strictest sense, while at the same time possessing an unusual openness to new ideas. This drew many religious and nonreligious people to him, but also led to widespread misunderstanding of his ideas. He wrote prolifically on both Halakha and Jewish thought, and his books and personality continued to influence many even after his death in Jerusalem in 1935. | The outbreak of the ] caught Rav Kook in ], and he was forced to remain in ] and ] for the remainder of the war. In 1916, he became rabbi of the Spitalfields Great Synagogue (], "upholders of the law"), an immigrant Orthodox community located in Brick Lane, ]. Upon returning, he was appointed the Ashkenazi Rabbi of ], and soon after, as first Ashkenazi ] of Palestine in 1921. Kook founded a yeshiva, ''Mercaz HaRav Kook'' (popularly known as "]"), in ] in 1924. He was a master of Halakha in the strictest sense, while at the same time possessing an unusual openness to new ideas. This drew many religious and nonreligious people to him, but also led to widespread misunderstanding of his ideas. He wrote prolifically on both Halakha and Jewish thought, and his books and personality continued to influence many even after his death in Jerusalem in 1935. | ||
| Kook |
Kook tried to build and maintain channels of communication and political alliances between the various Jewish sectors, including the secular Jewish ] leadership, the Religious Zionists, and more traditional non-Zionist ]. He believed that the modern movement to re-establish a Jewish state in the land of Israel had profound theological significance and that the Zionists were agents in a heavenly plan to bring about the messianic era. Per this ideology, the youthful, secular and even ] ] pioneers, '']'', were a part of a grand Divine process whereby the land and people of Israel were finally being redeemed from the 2,000-year exile ('']'') by all manner of Jews who sacrificed themselves for the cause of building up the physical land, as laying the groundwork for the ultimate spiritual ] redemption of world Jewry. He once commented that the establishment of the ]nate was the first step towards the re-establishment of the ]. | ||
| His empathy towards the non-religious elements aroused the suspicions of his more traditionalist ] opponents, particularly that of the traditional rabbinical establishment that had functioned from the time of ]'s control of greater Palestine, whose paramount leader was Rabbi ]. Sonnenfeld, despite disagreeing with Kook on philosophical issues, had a deep respect for him. Kook once quoted a rabbinic axiom that "one should embrace with the right hand and rebuff with the left". He remarked that he was fully capable of rejecting, but since there were enough |
His empathy towards the non-religious elements aroused the suspicions of his more traditionalist ] opponents, particularly that of the traditional rabbinical establishment that had functioned from the time of ]'s control of greater Palestine, whose paramount leader was Rabbi ]. Sonnenfeld, who, despite disagreeing with Kook on philosophical issues, had a deep respect for him. Kook once quoted a rabbinic axiom that "one should embrace with the right hand and rebuff with the left". He remarked that he was fully capable of rejecting, but since there were enough practicing rejection , he preferred to fill the role of one who embraces. However, Kook was critical of the secularists on certain occasions when they went "too far" in desecrating the Torah, for instance, by not observing the ] or ] laws. Kook also opposed the secular spirit of the ] anthem, and penned another anthem with a more religious theme entitled ]. | ||
| Roshei Yeshiva following Rav Kook's passing in 1935 included Rav Yaakov Moshe Charlap, Rav Shlomo Ra'anan, and Rav Kook's son, ]. | Roshei Yeshiva following Rav Kook's passing in 1935 included Rav Yaakov Moshe Charlap, Rav Shlomo Ra'anan, and Rav Kook's son, ]. | ||
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Abraham Isaac Kook (1865–1935) was the first Ashkenazi chief rabbi of the British Mandate for Palestine, the founder of the Religious Zionist Yeshiva Merkaz HaRav, Jewish thinker, Halachist, Kabbalist and a renowned Torah scholar. He is known in Hebrew as הרב אברהם יצחק הכהן קוק HaRav Avraham Yitzchak HaCohen Kook, and by the acronym HaRaAYaH or simply as "HaRav." He was one of the most celebrated and influential rabbis of the 20th century.
Biography
Rav Kook was born in Grīva, at the time a town in Courland Governorate of the Russian Empire (now a part of Daugavpils, Latvia) in 1865, the oldest of eight children. His father, Rabbi Shlomo Zalman Ha-Cohen Kook, was a student of the Volozhin Yeshiva, the "mother of the Lithuanian yeshivas", whereas his maternal grandfather was a member of the Kapust dynasty of the Hassidic movement.
As a child he gained a reputation of being an ilui (prodigy). He entered the Volozhin Yeshiva in 1884 at the age of 18, where he became close to the rosh yeshiva, Rabbi Naftali Zvi Yehuda Berlin (the Netziv). Although he stayed at the yeshiva for only a year and a half, the Netziv has been quoted as saying that if the Volozhin Yeshiva had been founded just to educate Rav Kook, it would have been worthwhile. During his time in the yeshiva, he studied about 18 hours a day.
In 1886, Kook married Batsheva, the daughter of Rabbi Eliyahu David Rabinowitz-Teomim, (also known as the Aderet), the rabbi of Ponevezh (today's Panevėžys, Lithuania) and later Chief Ashkenazi Rabbi of Jerusalem. In 1887, at the age of 23, Kook entered his first rabbinical position as rabbi of Zaumel, Lithuania. In 1888, his wife died, and his father-in-law convinced him to marry her cousin, Raize-Rivka, the daughter of the Aderet's twin brother. In 1895 Kook became the rabbi of Bausk (now Bauska). Between 1901 and 1904, he published three articles which anticipate the fully-developed philosophy which he developed in the Land of Israel. During these years he wrote a number of works, most published posthumously, most notably a lengthy commentary on the Aggadot of Tractates Berakhot and Shabbat, titled 'Eyn Ayah' and a brief but powerful book on morality and spirituality, titled 'Mussar Avikhah'.
In 1904, Rav Kook moved to Ottoman Palestine to assume the rabbinical post in Jaffa, which also included responsibility for the new mostly secular Zionist agricultural settlements nearby. His influence on people in different walks of life was already noticeable, as he engaged in kiruv ("Jewish outreach"), thereby creating a greater role for Torah and Halakha in the life of the city and the nearby settlements.
The outbreak of the First World War caught Rav Kook in Europe, and he was forced to remain in London and Switzerland for the remainder of the war. In 1916, he became rabbi of the Spitalfields Great Synagogue (Machzike Hadath, "upholders of the law"), an immigrant Orthodox community located in Brick Lane, Whitechapel. Upon returning, he was appointed the Ashkenazi Rabbi of Jerusalem, and soon after, as first Ashkenazi Chief Rabbi of Palestine in 1921. Kook founded a yeshiva, Mercaz HaRav Kook (popularly known as "Mercaz haRav"), in Jerusalem in 1924. He was a master of Halakha in the strictest sense, while at the same time possessing an unusual openness to new ideas. This drew many religious and nonreligious people to him, but also led to widespread misunderstanding of his ideas. He wrote prolifically on both Halakha and Jewish thought, and his books and personality continued to influence many even after his death in Jerusalem in 1935.
Kook tried to build and maintain channels of communication and political alliances between the various Jewish sectors, including the secular Jewish Zionist leadership, the Religious Zionists, and more traditional non-Zionist Orthodox Jews. He believed that the modern movement to re-establish a Jewish state in the land of Israel had profound theological significance and that the Zionists were agents in a heavenly plan to bring about the messianic era. Per this ideology, the youthful, secular and even anti-religious Labor Zionist pioneers, halutzim, were a part of a grand Divine process whereby the land and people of Israel were finally being redeemed from the 2,000-year exile (galut) by all manner of Jews who sacrificed themselves for the cause of building up the physical land, as laying the groundwork for the ultimate spiritual messianic redemption of world Jewry. He once commented that the establishment of the Chief Rabbinate was the first step towards the re-establishment of the Sanhedrin.
His empathy towards the non-religious elements aroused the suspicions of his more traditionalist haredi opponents, particularly that of the traditional rabbinical establishment that had functioned from the time of Turkey's control of greater Palestine, whose paramount leader was Rabbi Yosef Chaim Sonnenfeld. Sonnenfeld, who, despite disagreeing with Kook on philosophical issues, had a deep respect for him. Kook once quoted a rabbinic axiom that "one should embrace with the right hand and rebuff with the left". He remarked that he was fully capable of rejecting, but since there were enough practicing rejection , he preferred to fill the role of one who embraces. However, Kook was critical of the secularists on certain occasions when they went "too far" in desecrating the Torah, for instance, by not observing the Sabbath or kosher laws. Kook also opposed the secular spirit of the Hatikvah anthem, and penned another anthem with a more religious theme entitled haEmunah.
Roshei Yeshiva following Rav Kook's passing in 1935 included Rav Yaakov Moshe Charlap, Rav Shlomo Ra'anan, and Rav Kook's son, Tzvi Yehuda Kook.
Legacy
While Rabbi Kook is exalted as one of the most important thinkers in mainstream Religious Zionism, he was close to what is now called Hardal. Indeed, there are several prominent quotes in which Kook is quite critical of the more modern-orthodox Religious Zionists (Mizrachi), whom he saw as naive and perhaps hypocritical in attempting to synthesize traditional Judaism with a modern and largely secular ideology. Kook never shied away from criticizing his peers, religious and secular, as well as the increasingly cloistered traditionalists living in the Holy Land, whose way of life he characterized as being similarly affected by the negative and abnormal conditions of the Jewish exile, and therefore just as "inauthentic" as that of their Zionist counterparts. Kook was interested in outreach and cooperation between different groups and types of Jews, and saw both the good and bad in each of them. His sympathy for them as fellow Jews and desire for Jewish unity should not be misinterpreted as any inherent endorsement of all their ideas. That said, Rav Kook's willingness to engage in joint-projects (for instance, his participation in the Chief Rabbinate) with the secular Zionist leadership must be seen as differentiating him from many of his traditionalist peers. In terms of practical results, it would not be incorrect to characterize Kook as being a Zionist, believing in the re-establishment of the Jewish people as a nation in their ancestral homeland. Unlike other Zionist leaders, however, Kook's motivations were purely based on Jewish law and Biblical prophecy. His sympathy towards the Zionist movement can be seen as a major stepping-stone to the Religious Zionist movement gaining momentum and legitimacy after his death.
The Israeli moshav Kfar Haroeh, founded in 1933, was named after Kook, "Haroah" being a Hebrew acronym for "HaRav Avraham HaCohen". His son Zvi Yehuda Kook, who was also his most prominent student, took over teaching duties at Mercaz HaRav after his death, and dedicated his life to disseminating his father's philosophy. Rav Kook's writings and philosophy eventually gave birth to the Hardal Religious Zionist movement which is today led by rabbis who studied under Rav Kook's son at Mercaz HaRav.
Resources
Writings
Orot ("Lights") books
- Orot – translation Bezalel Naor, Jason Aronson 1993. ISBN 1-56821-017-5
- Orot HaTeshuvah – translation Ben-Zion Metzger, Bloch Pub. Co., 1968. ASIN B0006DXU94
- Orot HaEmuna
- Orot HaKodesh I,II,III
- Orot HaTorah
Jewish thought
- Ain Aiyah – Commentary on Ein Yaakov the Aggadic sections of the Talmud.
- Reish Millin – discussion of the Hebrew alphabet, grammar and punctuation
- Ma'amarei HaR'Iyah I,II – essays and lectures
- Midbar Shur – lectures given outside the Land of Israel
- Chavosh Pe'er – on tefillin
- Eder HaYakar and Ikvei HaTzon
Halacha
- Be'er Eliyahu – on Hilchos Dayanim
- Orach Mishpat – Shu"t on Orach Chayim
- Ezrat Cohen – Shu"t on Even HaEzer
- Zivchei R'Iyah- Shu"t and Chidushim on Zvachim and Avodat Beit HaBchira
Unedited and other
- Shmoneh Kvatzim – volume 2 of which was republished as Arpilei Tohar
- Olat Raiyah – Commentary on the Siddur
- Igrot HaRaiyah – Collected letters of Rav Kook
Translation and Commentary
- (translation), Abraham Isaac Kook: The Lights of Penitence, The Moral Principles, Lights of Holiness, Essays, Letters, and Poems, Ben Zion Bokser, Paulist Press 1978. ISBN 0-8091-2159-X
- Samson, David (1996). Lights Of Orot. Jerusalem: Torat Eretz Yisrael Publications. ISBN 965-90114-0-7.
{{cite book}}: Unknown parameter|coauthors=ignored (|author=suggested) (help) - Samson, David (1997). War and Peace. Jerusalem: Torat Eretz Yisrael Publications. ISBN 965-90114-2-3.
{{cite book}}: Unknown parameter|coauthors=ignored (|author=suggested) (help) - Samson, David (1999). The Art of T'Shuva. Jerusalem: Beit Orot Publications. ISBN 965-90114-3-1.
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- (translation), The Essential Writings of Abraham Isaac Kook, Ben Yehuda Press 2006 (reprint). ISBN 0-9769862-3-X
- Rabbi Chanan Morrison, Gold from the Land of Israel: A New Light on the Weekly Torah Portion From the Writings of Rabbi Abraham Isaac HaKohen Kook, Urim Publications 2006. ISBN 965-7108-92-6
Also there is now a musical project that presents Rav Kook's poetry with musical accompaniment. HA'OROT-THE LIGHTS OF RAV KOOK by Greg Wall's Later Prophets Featuring Rabbi Itzchak Marmorstein – released on Tzadik Records, April 2009 www.myspace.com/orotharav ; www.haorot.org; www.youtube.com/haorotravkook
Analysis
- The Philosophy of Rabbi Kook, Zvi Yaron, Eliner Library, 1992.
- Essays on the Thought and Philosophy of Rabbi Kook, ed. Ezra Gellman, Fairleigh Dickinson University Press, 1991. ISBN 0-8386-3452-4
- The World of Rav Kook's Thought, Shalom Carmy, Avi-Chai Publishers, 1991. ISBN 0-9623723-2-3
- Rav Avraham Itzhak HaCohen Kook: Between Rationalism and Mysticism, Benjamin Ish-Shalom, translation Ora Wiskind Elper, SUNY Press, 1993. ISBN 0-7914-1369-1
- Religious Zionism of Rav Kook Pinchas Polonsky, Machanaim, 2009, ISBN 978-965-91446-0-0
Biography
- Simcha Raz, Angel Among Men: Impressions from the Life of Rav Avraham Yitzchak Hakohen Kook Zt""L, translated (from Hebrew) Moshe D. Lichtman, Urim Publications 2003. ISBN 9657108535 ISBN 978-9657108536
- Yehudah Mirsky, "An Intellectual and Spiritual Biography of Rabbi Avraham Yitzhaq Ha-Cohen Kook from 1865 to 1904," Ph.D. Dissertation, Harvard University, 2007.
Quotes
על-כן הצדיקים הטהורים אינם קובלים על החושך, אלא מוסיפים אור; אינם קובלים על הרשעה, אלא מוסיפים צדק; אינם קובלים על הכפירה, אלא מוסיפים אמונה; אינם קובלים על הבערות, אלא מוסיפים חכמה.
Therefore, the pure righteous do not complain of the dark, but increase the light; they do not complain of evil, but increase justice; they do not complain of heresy, but increase faith; they do not complain of ignorance, but increase wisdom. (From "Arpilei Tohar", p. 27–28)
יש בן חורין שרוחו רוח של עבד, ויש עבד שרוחו מלאה חירות; הנאמן לעצמיותו – בן חורין הוא, ומי שכל חייו הם רק במה שטוב ויפה בעיני אחרים – הוא עבד.
There could be a freeman with the spirit of the slave, and there could be a slave with a spirit full of freedom; whoever is faithful to his self – he is a freeman, and whoever fills his life only with what is good and beautiful in the eyes of others – he is a slave.
See also
References
External links
- Rav Kook's Biography video
- Selected Teachings of Rabbi Abraham Isaac HaCohen Kook (and others), orot.com
- Introduction to the Thought of Rav Kook, vbm-torah.org
- Teachings of Rav Kook on Torah, Holidays, and Psalms, ravkooktorah.org
- Rabbi Abraham Isaac HaCohen Kook, ou.org
- Rabbi Abraham Isaac Kook (1865–1935), Prof. Eliezer Segal
- Rabbi Abraham Isaac Kook, jewishvirtuallibrary.org
- Rav Avraham Itzhak HaCohen Kook (1865–1935), zionist.org.uk
- Life and Priciples, mizrachi.org
- Lectures on Rav Kook's writings, machonmeir.org.il
- Time-line of Rav Kook's life
- The Yeshiva he founded, today
- Rav Kook and Rav Shlomo Elyashev zt'l ("Leshem")
- Rabbi Abraham Isaac HaCohen Kook, from Ou.org
- Kook Family Tree (Archived 2009-10-24)
- Chapters from Orot, from zehut.net Template:He icon
- KOOK (Kuk), AVRAHAM YIZHAQ (1865–1935), Encyclopaedia Judaica
- www.myspace.com/orotharav -Rav Kook's poetry with music
- www.youtube.com/haorotravkook -Videos of Rav Kook's poetry
| Jewish titles | ||
|---|---|---|
| New title | Ashkenazi Chief Rabbi of Palestine 1921–35 |
Succeeded byYitzhak HaLevi Herzog |
| Rosh Yeshiva of Yeshivat Mercaz haRav 1921–35 |
Succeeded byZvi Yehuda Kook | |
- Misplaced Pages neutral point of view disputes from June 2008
- 1864 births
- 1935 deaths
- 20th-century rabbis
- Chief rabbis of Israel
- Haredi rabbis in Israel
- Israeli people of Latvian origin
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