3 Elul: Rav Kook Yahrzeit

It was the first of Elul, 5695 [1935], when Rabbi David Cohen [known as ‘the Rav HaNazir’] arrived at the guest house where Rav Kook was staying in Kiryat Moshe.

Exactly twenty years had passed since their first transformative encounter in Switzerland. This time he held in his hands a special document to show his dying master.

For twelve years, the Rav HaNazir had labored to organize Rav Kook’s writings into a systematic, comprehensive work. As his revered master lay on his death bed, he showed him the beginning fruits of his labor - the title page of the first volume of Orot HaKodesh. Rav Kook rejoiced; and he shed tears.

On the day of his death, Rav Kook motioned to his son, Rav Tzvi Yehudah, to come close. “Please pay off any outstanding debts. I do not want to owe anyone, not even the smallest amount.” He then made a second request: “Please prepare my writings for publication. But take care that the only title given to me is ‘rabbi.'”

With great effort, Rav Kook turned his face towards the scholars in the room. When it became clear that his soul would soon depart, the people cried out, “Shema Yisrael!” Rav Kook whispered after them, “Shema Yisrael,” breathing his final breath with the word echad - one. “The Eternal is one.”

The Rav HaNazir wrote:

“When the Rav passed away, We heard a heavenly voice. The voice called out, “Haim, ad olam!” ‘Life, forever!’ Even after completing life in this world, the soul continues, and it grows even stronger, with blessing, in eternal life.”

[Stories from the Land of Israel. Adapted from Malachim Kivnei Adam, p. 420; preface to Orot HaKodesh, pp. 24, 30.]

Avraham Yitzchak HaCohen Kook was born on the 16th Elul 5625 (September 1864). On the day of his bris, he received a kippah as a gift. From that day on, his parents always kept a kippah on his head. Even while he was sleeping, Avraham Yitzchak's parents did not take the kippah off his head so that he should not be bareheaded - not even for a minute. The little boy would not fall asleep without his kippah. When he turned over and it fell off, he immediately woke up.

Avraham Yitzchak was four years old when he was brought to the cheder (school) in his home town of Geriva, to learn to read. The teacher offered him a siddur and turned to the page with the alef-bet. The child stubbornly refused to learn.

"Why won't you study?" asked the teacher.

"I want to learn from the big books" replied Avraham Yitzchak shyly.

"Which big books?" asked the teacher.

Avraham Yitzchak did not know how to answer. Instead he ran home and brought back a Shulchan Aruch, the Code of Jewish Law, and another large heavy book. The teacher smiled and said to the child: "If you want to be able to learn from the big books, you must first study from the small books." Avraham Yitzchak understood and began to read the alef-bet from the siddur.

In the same cheder, there was a class of older children who were studying Torah. Every Friday, these children were tested on the material they learned all week. One Friday, an interesting thing happened. One of the older children did not know the answer. There was silence. Sudddenly, the voice of a small boy from the youngest reading table was heard. It was the answer, spoken clearly and correctly. Avraham Yitzchak had been listening to the lessons of the older children and had understood them.

Little Avraham Yitzchak invented an unusual game to play with his friends in cheder. He arranged the children in rows. Each child had a knapsack on his back, as if they were getting ready for a long journey. Avraham Yitzchak was their guide. The small soldiers asked: "Where are we going?"

"To Israel, to Eretz Yisrael..."

*************************************

After many years of diligent study, Rav Kook was appointed as the rabbi of Zoimel, one of the small villages in Lithuania. After serving as rabbi of the town of Zoimel, Rav Kook was appointed the rabbi of a large city, Boisk. In Boisk, the Rav could sit and learn Torah for many hours each day. There was a time when he would learn 50 or 60 pages of Talmud in one day.

Many years passed before the Rav went to live in Eretz Yisrael. When the possibility of becoming the Rav of Jaffa arose, he refused all other appealing offers which came from European Yeshivot which asked him to be their Rosh Yeshivah or from great cities abroad, whose congregants wanted him to be their rabbi.

In addition, the congregation of Boisk refused to allow their rabbi to leave, until the Jews of Jaffa wrote to them explaining that the mitzvah of yishuv Eretz Yisrael, settling the land of Israel, takes precedence over everything else.

On Friday 28th Iyar 5664 (10 May 1904) Rav Kook went to live in Eretz Yisrael. He was received at the port of Jaffa with great honours and began his term as Rabbi of Jaffa. At that time, Israel was under Turkish rule and Jewish settlements were first being established. Jaffa was one of the main centers of Jewish settlement.

Hundreds of people from Jerusalem, Rishon LeZion, Rehovot and Petach Tikvah came to welcome the Rav and to form their own impressions of this unique figure, and his wife the Rabbanit Raiza Rivka.

The first World War broke out. The Rav had gone to Europe on shlichut, as an emissary for Eretz Yisrael, and could not return to his home in Jaffa because of the war. He stayed in London and served as a rabbi of the city. But he was constantly worried about the fate of his community in Jaffa and the hardships facing Jews in Israel which was then in a state of siege and famine.

After the war ended, the Rav returned to Eretz Yisrael. The Jews of Jaffa wanted him to continue as their rabbi. At the same time, the community of Jerusalem asked him to become their rabbi. The Rav debated this dilemma for quite some time. He knew that a small part of the Jewish community of Jerusalem did not want him as Rabbi. He did not want to be the cause of fights and arguments in the Holy City. On the 3rd Elul 5679 (29 August 1919), the Rav came to Jerusalem and only after a while did he bend to the will of the community, and become the rabbi of Jerusalem.

Here he established the centre of the world-renowned Yeshiva Merkaz HaRav, the "Centre of the Rav". Later, along with Rav Yaakov Meir Charlop, he instituted the Chief Rabbinate of Eretz Yisrael, with both rabbis acting as Chief Rabbi. All his time and effort was dedicated to the Rabbinate, the affairs of the community, and to the learning of Torah.

*******************************

The author, Tikvah Sarig, tells the following story about Rav Kook:

On the first Yom Kippur eve, after my father passed away, I was not yet five years old. Every morning since his death, my mother would wake me before dawn and wipe the sleep from my eyes with the same words: "Get up, my daughter, my neshama, my soul, to pray for the memory of your righteous father, the tzaddik".

What a tzaddik was, I did not know, but I imagined he looked like this: a kippah on his head, his beard long, his eyes warm and good, the palms of his hands soft, and his voice, melodic. Just like my father who was taken from me.

It was erev Yom Kippur. After the pre-fast meal, my mother took me to the house of Rav Kook. The sun was about to set. We marched quickly to the Rav's house. The streets were filled with worshippers, clad in white, hurrying to the synagogue to hear Kol Nidre, the opening Yom Kippur prayer.

Opening the door, we were welcomed by the fragrance and warmth of burning candles. Rebbetzin Kook and her daughter opened their arms to us and began to cry. My mother patted my head.

"Soon you will go into the Rav's study to receive his blessing" said the Rebbetzin.

With her words, my fear grew. I sighed loudly. Just then, the great door opened and from within, a righteous man, a tzaddik, came out. He was all dressed in white, his gartel was embroidered with gold. On his head he wore a white kippah; his beard was long. His eyes, warm and good, were looking at me with pity and kindness.

"Aba! Daddy!" I cried and clung closely to my mother, hiding my face in her dress, my limbs trembling. I heard my mother's voice through my tears: "Go my child. Receive a blessing from the honoured Rav!"

She led me a few steps towards him. The Rav took my small hands into his warm, soft ones.

"Do not cry, my child" he said, placing his hands on my head. "Do not be afraid of me. I was a friend of your father. Come here and I will bless you on this holy day."

The Rav's hands were soft and warm - just like my father's. His voice was melodic - just like my father's. I felt as if a river of kindness and warmth washed all over me - from my head to my toes - just like when I used to sit on my father's lap.

*********************************

Rav Kook was so righteous that he always forgave his enemies and even loved and blessed them.

*********************************

In his last days, the Rav became very sick. He suffered in terrible pain. It was difficult for him to learn, and it was difficult for him to hide his anguish from his students and relatives.

On the morning of the 3rd Elul, his condition became worse. Even though speaking was very hard for him, he strained himself and demanded of his family and students not to add any titles to his name on the cover pages of his books, not to eulogize him, telling them (do not call me) "Rabbeinu, our Rabbi, and not the "Chief Rabbi of Eretz Yisrael" - "Simply HaRav - the Rav".

A large crowd stood outside the house, where the Rav lay on his deathbed. He raised his eyes to the window in his room. Everyone in Eretz Yisrael knew that a great leader, a teacher, a man of wisdom, was about to leave the land he loved so much.

The Rav grew weaker by the hour. His family, relatives, and a number of his students gathered around his bedside. In his last hours, the Rav's face was turned towards the wall. His students knew that it was written in the Talmud: "If a man passes away with his face towards the wall - it is a bad sign, and if his face is turned toward the people, it is a good sign". With his remaining strength, the Rav struggled and turned himself to face the people. At the last moment, all those who were standing around the Rav broke out saying "Shema Yisrael".

At sunset, on the third day of Elul 5695 (Sept 1st, 1935) the Rav passed away. The news flashed through the Jewish nation with the speed of lightning. The backbone of the Jewish nation was broken. The Rav of the generation was gone, the Rav of the era, the Rav of Eretz Yisrael at the time of her rebirth.

Exactly 16 years (3rd Elul) after Rav Kook ascended to Jerusalem, he ascended to Heaven.

Source: Reprinted from "Stories from the Life of Rav Kook" edited and translated by Masha Fridman

More on Rav Kook at Rav Kook Torah

The 13 Attributes of Mercy

Understanding the Yud Gimel Midot Harachamim

by Dovie Schochet

After the grave sin of the golden calf, Moses ascended Mt. Sinai and pleaded with G‑d to forgive the Jewish people. After his supplications were accepted, Moses felt it was an auspicious moment to ask G‑d to give the Jewish people a way to obtain mercy should they fall again in the future.Moses pleaded with G‑d to forgive the Jewish people.

G‑d agreed with Moses, and told him to wait on a mountain where G‑d would show him His glory. Then G‑d passed before Moses and proclaimed the verses that are known as the 13 Attributes of Mercy (Middot Harachamim):

The L‑rd passed before him and proclaimed: “L‑rd, L‑rd, benevolent G‑d, Who is compassionate and gracious, slow to anger and abundant in lovingkindness and truth, preserving lovingkindness for thousands, forgiving iniquity, rebellion and sin, and He pardons.

The 13 Attributes of Mercy have been known to bring salvation and forgiveness to the Jewish people throughout the generations. In the Talmud, Rabbi Yehudah states that “a covenant was established regarding the 13 Attributes of Mercy that they will never be returned empty-handed.”

Their importance is underscored by the role they play in our prayer services. Every day when many Jews recite “Tachanun” (a confessional prayer), they say the 13 Attributes of Mercy, invoking G‑d’s mercy in the face our transgressions. Every fast day, which is an opportune time to repent, this prayer is recited. Most telling of all is how often we say it during the Ne’ilah service on Yom Kippur—the holiest moment of the year.

Who Knows 13?

Let us now explore the power and significance of the number 13.

Any person can show mercy to another, yet there are always restraints and calculations as to how much mercy will be shown. For example, most people walking past a beggar on the street will have a sense of rachmanut (mercy) for the unfortunate person. However, before someone reaches into a pocket to give, he or she will think about the children’s tuition, the mortgage, medical bills, etc. And so, only a small sum will be given to the beggar.

The number 13 signifies the infinite. The number 12 signifies constraint and order: e.g., the 12 zodiac signs and the 12 months in a year. Above order and control, 13 connotes boundlessness and immeasurability. The fact that there are 13 Attributes of Mercy teaches us that when G‑d shows mercy, He does so without limit. No matter how low we fall, He will come to our aid and forgive us.

This is further demonstrated in the word echad (one), which has the numerical value of 13 (ד=4 / ח=8 / א=1). This signifies G‑d’s oneness in the world, how He is beyond any measure and limitation.

Does G‑d Care?

So how can G‑d have mercy? Does G‑d have emotions and feelings? Furthermore, the rabbis of the Talmud refer to G‑d’s actions as “middot,” “attributes” or “character traits,” descriptions that refer to human qualities?

Maimonides explains that G‑d Himself does not have any emotions, as G‑d is infinite and not restricted to feelings. Rather these “middot” are used in reference to G‑d’s actions and not His qualities. Moreover, the term “middot” is used only as a “borrowed term,” and not to be taken literally. We use this term for G‑d because He performs actions in a way that is similar to human actions, which stem from our emotions.

Chassidic thought further expounds on this idea, explaining that G‑d Himself is beyond emotions and not tied down to them. On the one hand, there is G‑d in actuality, in His essence and glory. On the other hand, there is how G‑d portrays Himself and relates to us in this finite world. When G‑d appears to be angry or merciful it is because that is how we perceive His G‑dly light as it shines in this world.

A Dispute of Numbers

The kabbalists take the following approach to the words that are counted as an attribute.

The 13 Attributes of Mercy according to Kabbalah:

א-ל / G‑d — mighty in compassion to give all creatures according to their need; 

רַחוּם / rachum — merciful, that humankind may not be distressed; 

וְחַנּוּן / ve’chanun — and gracious if humankind is already in distress; 

אֶרֶךְ אַפַּיִם / erech apayim — slow to anger; (once, to the righteous) 

אֶרֶךְ אַפַּיִם / erech apayim — slow to anger; (repeated again for the wicked) 

וְרַב-חֶסֶד / ve’rav chesed — and plenteous in kindness; 

וֶאֱמֶת / ve’emet — and truth; 

נֹצֵר חֶסֶד / notzer chesed — keeping kindness 

לָאֲלָפִים / laalafim — unto thousands; 

נֹשֵׂא עָוֹן / noseh avon — forgiving iniquity; 

וָפֶשַׁע / vafeshah — and transgression; 

וְחַטָּאָה / vechata'ah — and sin; 

וְנַקֵּה / venakeh — and pardoning.

However, others argue and offer a different approach to the words that count as an attribute. For example, they believe that the first two names of G‑d are attributes themselves. In contrast, the Kabbalistic approach did not include the first two names of G‑d, instead, it regards them as introductory notes - as the source for the thirteen attributes of mercy.

י-ה-ו-ה / Hashem — compassion before a person sins; 

י-ה-ו-ה / Hashem — compassion after a person has sinned; 

א-ל / G‑d — mighty in compassion, to give all creatures according to their need; 

רַחוּם / rachum — merciful, that humankind may not be distressed; 

וְחַנּוּן / ve’chanun — and gracious if humankind is already in distress; 

אֶרֶךְ אַפַּיִם / erech apayim — slow to anger; 

וְרַב-חֶסֶד / ve’rav chesed — and plenteous in kindness; 

וֶאֱמֶת / ve’emet — and truth; 

נֹצֵר חֶסֶד לָאֲלָפִים / notzer chesed laalafim — keeping kindness unto thousands; 

נֹשֵׂא עָוֹן / noseh avon — forgiving iniquity; 

וָפֶשַׁע / vafeshah — and transgression; 

וְחַטָּאָה / VeChata'ah — and sin; 

וְנַקֵּה / VeNakeh — and pardoning.

The consensus amongst the Rabbinic authorities leans towards the kabbalistic approach. One of the reasons given for this is because in halachik analysis, when Torah is discussing a matter which has strong ties to Kabbalah, then the kabbalistic approach is the accepted opinion.

Source: footnotes and more: click here

No Fear

Art: ''Havdalah with the Klausenberger Rebbe'' - Raphael Nouril

When you go out to war against your enemies and see horses and chariots, and a people more numerous than you, you must not be afraid of them, for Hashem, your G-d, is with you. [Shoftim 20:1]

Several fortunate students witnessed the fulfillment of this verse in the home of the tzaddik, R' Yosef Yozel Horowitz [the Alter of Novaradok].

During the Alter's later years, a brutal war had broken out in Russia. The battle had taken to the streets, as Russian citizens fought against the marauding bolsheviks.

One motza'ei Shabbos, the Alter stood with a cup of wine in hand, ready to recite Havdalah.

Suddenly, sounds of gunfire and shouting filled the air, as rioters entered the small town of Novaradok. The townspeople were in a panic, and screams of terror could be heard emanating from the houses. The sounds of gunfire and explosions were also clearly heard in the Alter's courtyard.

Yet to everyone's amazement, the apparent danger seemed to have no effect on the Alter. With a calm and pleasant voice, the Alter began reciting Havdalah, displaying a heart full of trust in Hashem.

The students who were present in the Alter's home that motza'ei Shabbos later remarked that in those incredible few moments, they had learned what it means to truly trust in Hashem.

Source: Rabbi Yisrael Bronstein

Living in a World of Lies

May Gibbs drawing from a 1919 public health campaign reminding people to wear their mask during the Spanish flu pandemic.

Yesterday I had to actually go out and run some errands, something I rarely do these days.  I started off very early and had to wait outside the first stop until they opened.  As I sat in my car, I watched the people going to work, and I felt so sorry for them all.  They were mostly young, some with small children and babies, some wearing masks, all looking miserable as they bought their cappuccinos and began their daily grind.   It made me realize how lucky I am that I am able to work from home and rarely face the outside world, which is a miserable place these days, everyone paranoid about germs and impending lockdowns if Covid starts a second wave.

But I guess those are the lucky people, they still have jobs!  What of all the others who've lost their jobs, have no money and no prospects on the horizon?  Little wonder the suicide rate is far higher than the Covid death rate these days.  

What do people rely on if they don't believe in God?  They have nothing to fall back on, no reason to stay alive, no hope, just despair.   And these days believing in God is a revolutionary act, much like telling the truth.  

I feel so sorry for the world.... people are lost and despairing,  when all they really need is to learn the Truth, and they will be okay.  The trouble is, no-one is telling them the truth.  Truth has left the building.

Rely only on Hashem

And the wisdom of scribes will putrefy, and people who fear sin will be held in disgust, and the truth will be absent. The youth will shame the face of elders, elders will stand before minors. Normal family relations will be ruined: A son will disgrace a father; a daughter will rise up against her mother, a daughter-in-law against her mother-in-law. A man’s enemies will be the members of his household. The face of the generation will be like the face of a dog; a son will no longer be ashamed before his father. And upon what is there for us to rely? Only upon our Father in heaven.

[Sotah 49b] Source

Extraordinary Aspects of the Redemption Process

New shiur from Rabbi Mendel Kessin

The Secrets of the Torah are Revealed to Him

From the Teachings of the Gaon and Tzaddik Rabbi David Hanania Pinto Shlita

It is written, “See, I set before you today a blessing and a curse” [Re'eh 11:26]. It would appear that the term “see” is redundant here, for can one see a blessing or a curse?

However the term re’eh [“see”] has the same numerical value, including the word itself, as raz [“secret”]. This means that whoever wants to search for and discover the Torah’s secrets will find them, and its mysteries will be revealed to him, as King David said: “Unveil my eyes, that I may perceive wonders from Your Torah” [Tehillim 119:18]. 

However one who does not want to discover the Torah’s secrets and puts no effort into it, even if he studies the same passage with his friend, will not discover what his friend does. 

King Solomon said, “If you seek her like silver, and search for her as for hidden treasures, then you will understand the fear of Hashem and discover the knowledge of G-d” [Tehillim 2:4-5]. 

To what can this be compared? It is like someone who loses something and becomes distraught over ever finding it again. When does he stand a chance of finding it? Only when he looks everywhere for it. However if he stays home and whines about it, without looking, the lost object will not reappear on its own.

The same applies in regards to Torah. A man cannot understand it and will not find the treasures it contains if he does put an effort into looking for them. The Mishnah teaches, “If a man says to you, ‘I have labored and not found,’ do not believe him. If he says, ‘I have not labored but I still have found,’ do not believe him. If he says, ‘I have labored and found,’ you may believe him. This is true in regards to words of Torah” [Megillah 6b]. 

This teaches us that nobody can understand the Torah unless he puts an effort into it. As the Sages say, “Whoever occupies himself with the Torah merits many things. … The secrets of the Torah are revealed to him” [Pirkei Avoth 6:1].

Solutions While You Sleep

this is a re-post from June 2012.  I wrote this, but I don't remember writing it.... so much has happened since 2012, I'm honestly not surprised I don't remember things!



I had a personal salvation this week, after several months of wondering why I was going through so much suffering - which was actually worse than anything I'd ever experienced before - and on Rosh Chodesh Tamuz I was given the answer via a dream - even though I didn't remember the dream, I woke up with the answer, just as I had prayed for it before I went to sleep.  Once I'd acknowledged it and dealt with it, the judgment on me seemed to disappear, and I felt so much better.

If something of great importance is transmitted to you while you sleep, you will wake up with it on your mind, and it is vital that you realize it for what it is, and act on it.  The part of our soul that ascends while we sleep can answer our deepest questions, so pray hard before you sleep for the answer, and if the time is right, you will receive it.

We have been taught that all suffering has a time limit, and if you are someone who is suffering through some kind of agonizing problem, know that it will end, and you will be given the solution to it eventually - the remedy is in your own hands, and Hashem will supply you with the answer if you genuinely want to rectify it.

This is known as a tikkun - a rectification - and the bigger the problem, the more likely it is that it is part of your life's mission to get through it and come out the other end, a better and stronger person.

Often the people we are drawn to are the ones who can help us fix ourselves, and sometimes we can also be the ones to fix them as well.  That is how tikkunim are achieved - some people have to meet simply for that reason, and therefore they are drawn to each other on some level, as their soul knows they have to work something out.  Soul attractions are real, not accidental.  We are magnetically drawn to those people who can help us find our way.  

This following piece of advice is from Shlomo's blog - A Perfect World Now

As the Vilna Gaon writes [Commentary on Jonah]:

“The main thing [to keep in mind, is that the purpose of reincarnation], is to affect the repair of a [negative] influence, originating in a previous lifetime...

[One way] to discern exactly what that negative influence is, is to reflect upon the type of wrong your soul yearns after the most, in this lifetime. That which you yearn after most, is likely something you became habituated to in a previous life.

And therefore pay attention to your vices. [They tell you exactly what you have to work on in this lifetime.] ...The main thing is, to repair that which one stumbled in in a previous [life] ...

That’s why some people are drawn after one type of sin, more than another. And that’s also why our Sages say, that one must continually judge himself, and weigh his actions..."