I received an email from a reader who asked if all that stuff mentioned in a comment by Yisroel was true. We need to understand the times. The difference between the secular zionists and the haskolo was miniscule, except that the latter were not nationalistic. Accordingly, they removed themselves from the yoke of heaven, tried to assimilate and removed themselves from their land. Rav Kook was wise and spiritual enough to understand that the secular zionists, by virtue of still being associated with the land, were associating with Kedusha. Once a Neshama is touched by such Kedusha there is every chance it can be further stirred and influenced. Rav Kook, accordingly, never turned his back on secular zionists. Many other Gedolim, and here it spans most groups including Chabad via the Rashab, thought that the secular zionists were a dead loss and one had to fight them with polemics and protestation.
Rav Kook fought them with love; he overcame many of them with unadulterated אהבת ישראל (and that is not because his mother was from kapust 🙂
Yisroel would know that the Rayatz came to Rav Kook soon after he arrived in Israel and before leaving Rav Kook visited the Rayatz.
Here is a collection of material from other web sites and blogs (mainly via R’ Aviner).
“R. Yitzchak Gerstenkorn, the founder of B’nei Brak, told this story: In 5694 (1934), the Rav [i.e., Rav Avraham Yitzchak Kook] was invited to the groundbreaking ceremony of the Beit Yosef (Novardok) Yeshiva in B’nei Brak…At the ceremony, which the Chazon Ish also attended, Rav Kook spoke at length…Throughout the Rav’s address, the large crowd sat quietly in their seats–everyone but the Chazon Ish. He remained standing throughout the speech, listening attentively to every word. He only sat down when the Rav finished speaking and took his own seat.”
“R. Tzvi Kagan, who was present at the event, added this revealing piece of information: When the Rav’s address began to draw out, people approached the Chazon Ish and suggested that he sit down. The revered rabbi refused, however, saying, ‘The Torah is standing!’”
from An Angel Among Men, by Simcha Raz, p.375; translated by Rav Moshe D. Lichtman
It’s worth noting that, in his review of this work, Rav Berel Wein stated, “There is so much about Rav Kook that is misunderstood and misportrayed in the Jewish world, that a book that portrays him accurately is invaluable and necessary. This is such a book.”
In a letter from the Chazon Ish to Rav Kook that is seen on p. 374 of this work, we see that the Chazon Ish opened by saying, “HaRav HaRoshi HaGaon Rav Avraham Yitzchak HaKohen Kook, Hod K’vod Maran Shlita.” (“The Chief Rabbi, the consummate Torah-scholar, Rav Avraham Yitzchak HaKohen Kook, the glory of the honor of our Master, may he live a long and good life.”)
“Rav Shlomo Zalman, in his earlier years, enjoyed a warm relationship with Rav Avraham Yitzchak [HaKohen] Kook, the first [Ashkenazi] Chief Rabbi of Israel. He would visit with him, observe his actions, and learn from him. Their relationship was so close, in fact, that Rav Kook officiated at Reb Shlomo Zalman’s wedding… Reb Shlomo Zalman’s respect for Rav Kook was evident from the numerous stories he would tell which highlighted the brilliant and charismatic attributes of the Chief Rabbi… Reb Shlomo Zalman never ceased to speak of him with the very highest admiration.”
“Reb Shlomo Zalman’s classic work Me’orei Esh contains approbations from Rav Abba Yaakov Borochov, Rav Isser Zalman Meltzer, and Rav Avraham Yitzchak Kook. The approbation which appears first is that of Rav Kook.”
“Considering Reb Shlomo Zalman’s aversion to matters of a political nature, it was startlingly unusual when he intervened in the internal affairs of a particular organization. Needless to say, the Gaon’s advice was always sought and welcomed, but in the area of organization politics, no one had ever succeeded in eliciting his response in the past. The issue at hand was whether to accept a certain candidate for a key position in this Torah organization. Reb Shlomo Zalman had recommended not to accept the nominee. His unprecedented intervention was triggered by the fact that the candidate in question always referred to Rav Kook as simply ‘Kook.’”
“Once the Gaon was riding in a taxi with one of the rabbanim from Kol Torah. His companion began to relate that he had found the explanation of a complex subject under examination at the yeshiva, in a particular book. But when he mentioned the name of the sefer, Reb Shlomo Zalman stopped him and refused to hear the explanation, saying that the book contained denigrating remarks about Rav Kook.”
from “And From Jerusalem, His Word,” by Rav Hanoch Teller, pp.196-198
I take issue with what Rapoport writes on p. 92, that when R. Kook passed away, R. Abraham Isaiah Karelitz, the Hazon Ish, declared that he would have no portion in the World to Come. The source for this is Aharon Rosenberg, Mishkenot ha-Ro’im (New York, 1997), vol. 3, pp. 1120-1121, who cites a well-known London anti-Zionist. This is hardly an unimpeachable reference. (This same source also claims that the Hazon Ish insisted that R. Ben Zion Uziel’s Mishpetei Uziel be left on the floor, since it is muktseh mei-hamat mi’us. See ibid., p. 1198; Elyakim Schlesinger’s haskamah to Aharon Rosenberg, Torat Emet [Monsey, 1992]). The truth is that while the Hazon Ish asserted that R. Kook’s philosophical works should not be read, he saw nothing objectionable about his halakhic writings and certainly did not regard as R. Kook as a heretic. See Shelomo Kohen, Pe’er ha-Dor (Jerusalem, 1969), vol. 2, p. 34. Indeed, one of the first things the Hazon Ish did when he arrived in the Land of Israel was to write R. Kook a letter, asking him to decide a halakhic problem he was confronted with. See R. Ben Zion Shapiro, ed., Iggerot ha-Reiyah (Jerusalem, 1990), pp. 448-449. Even with regard to R. Kook’s philosophical writings, the Hazon Ish sometimes expressed a more positive view, depending on whom he was speaking to. See Binyamin Efrati, “Shenei Bikurim Etsel ha-Hazon Ish ZT”L,” Morashah 6 (1974): 62-63.
from “Of Books and Bans” by Prof. Marc Shapiro
The Netziv – Rosh Yeshiva of the Volozhin Yeshiva – said about Maran Ha-Rav Kook: “He is equal to everyone else [in the Volozhin Yeshiva]”, “There was never a student like this in Volozhin” and “If the Volozhin Yeshiva was established only for this great student – it would have been enough.” Ha-Rav Reuven Bengis – Av Beit Din of the Edah Charedit – similarly said that the most important [student] in the Yeshiva is the son-in-law of the Rav of Ponevezh (Ha-Rav Eliyahu David Rabinowitz-Te’omim, Ha-Aderet – Maran Ha-Rav Kook’s father-in-law).
[Tal Ha-Re’eiyah pp. 59-60, Shivchei Ha-Re’eiyah p. 45 and Be-Derech Ha-Torah Ha-Goelet p. 189]
The Chafetz Chaim: Know that he is holy and pure and anyone who impinges on his honor will not go unpunished.
The Chafetz Chaim once came to Ponovezh in his effort to organize Torah scholars who were Cohanim to learn matters relating to “Kodashim” (the sacrifices in the Temple), since the Temple would soon be built and therefore there would be a need to know the practical Halachah. He turned to Maran Ha-Rav, who was a Cohain (and who was stayed in his father-in-law’s house), and asked him to focus on the laws relating to the Temple and sacrifices. A few days later, Maran Ha-Rav visited the Chafetz Chaim in the place where he was staying. The Chafetz Chaim said to him: “I have a request of you, but promise me from the outset that you will fulfill it.” Maran Ha-Rav responded: “Since I trust that his honor will not request anything which is inappropriate from me, I promise to fulfill your request.” “This is my request” – said the Chafetz Chaim – “When a Rabbinic offer comes before you do not refuse to accept it.” Maran Ha-Rav, who had decided not to involve himself with the Rabbinate, found himself in a difficult position, and wanted to free himself and said: “In order to accept a Rabbinic position I would have to involve myself with the halachic authorities who discuss the issues involved, and I already promised his honor to involve myself with ‘Kodashim.'” Chafetz Chaim thought hard and said: “I give up on your first promise, your Rabbinate is more important”…
[Bisdeh Ha-Re’eiyah p. 218, Sichot Ha-Re’eiyah p. 122, Tal Ha-Re’eiyah p. 90, Moadei Ha-Re’eiyah p. 231 and 550, Bein Shenei Cohanim Gedolim pp. 32-33 and mentioned in Bishelosha Be-Elul vol. 1 p. 35]
After Maran Ha-Rav Kook had served a while in the Rabbinate in one of the holy communities in the Exile, he received an invitation from the Chafetz Chaim to help him prepare a work on the service of the Cohanim when the Temple is standing. Maran Ha-Rav replied: If his honor permits me to remove the yoke of the Rabbinate which is upon me, I can fulfill the request which is extremely dear to me. The Chafetz Chaim answered: I have not found an individual as talented as you in administering a Rabbinate in Israel!…
[Ha-Re’eiyah Kook ztzvk”l of Ha-Rav Shmuel Baruch Shulman p. 36]
At a huge Rabbinical Conference in Vienna in 5683, one of the Rabbis made disparaging remarks about Maran Ha-Rav, the Chafetz Chaim (who was sitting at the dais) stood up shocked and said: “You insulted the Mara De-Atra (Rabbinic authority) of Eretz Yisrael.” He left the conference and decided not to return to it. The Chafetz Chaim waited in his hotel to return to his city, and many people came to visit him or receive a blessing. When the members of delegation from Eretz Yisrael wanted to enter, he said: “I will not say ‘Shalom’ to those who caused dispute with the Rav of Yerushalayim (Maran Ha-Rav)!” And he added: “Know that he is holy and pure and anyone who impinges on his honor will not go unpunished.”
[Bisdeh Ha-Re’eiyah p. 225-228, Sichot Ha-Re’eiyah p. 26-127, Malachim Bivnei Adam p. 211 and for additional information on the subject see Sichot Ha-Re’eiyah chap. 11 and Bein Shenei Cohanim Gedolim chap. 4]
In the year 5681, our Rabbi, Ha-Rav Tzvi Yehudah Ha-Cohain Kook (Maran Ha-Rav’s son) traveled to Poland to meet with Rabbis and Chasidic Rebbes to convince them to join the “Degel Yerushalayim” movement which Maran Ha-Rav established to infuse the Zionist movement with Torah and holiness. At that time, the Chafetz Chaim came to Warsaw, and our Rabbi, who yearned to see the splendor of the most righteous person of the generation, went to where he was staying. He found him surrounded by people. After over an hour, our Rabbi approached to take leave from him. The Chafetz Chaim asked: “Are you a local?” Our Rabbi responded: “No, from Jerusalem,” and he added: “Your honor was close with Reb Eliyahu David (the Aderet), father-in-law of my father.” When the Chafetz Chaim heard whose son was standing before him, his face lit up and he joyfully said: “Your honor is the son of the Rav of Zimel, the Rav of Boisk, the Rav of Yafo, the Rav of Jerusalem? Then why does he speak about his grandfather? Tell me about your father! How is he? We are long-time, dear friends.”
[Bisdei Ha-Re’eiyah p. 221, Sichot Ha-Re’eiyah p. 126, Shivchei Ha-Re’eiyah pp. 157-158, Be-Derech Ha-Torah Ha-Goelet p. 97, Tzvi Kodesh p. 146 and Bein Shenei Cohanim Gedolim pp. 36-37]
See Bisdei Ha-Re’eiyah pp. 217-231, Sichot Ha-Re’eiyah pp. 120-133 and the book “Bein Shenei Cohanim Gedolim” which discuss the special relationship between the Chafetz Chaim and Maran Ha-Rav Kook
On Shavuot morning after davening Vatikin, Maran Ha-Rav Kook was walking in one of the alleyways near the Kotel and met Ha-Rav Yosef Chaim Sonenfeld. Ha-Rav Sonenfeld blessed him that he should merit serving as the Cohain Gadol in the Temple.
[Moadei Ha-Re’eiyah pp. 303-304 and see another blessing of Ha-Rav Sonenfeld to Maran Ha-Rav ibid.]
It once happened that Ha-Sonenfeld was honored to be a Mohel at a Brit Milah and Maran Ha-Rav was honored to act as the Sandak. The two Rabbis met at the door of the apartment where the Brit Milah would occur. After they exchanged friendly greetings, a problem arose: Who would enter the house first? Maran Ha-Rav respectfully suggested that Ha-Rav Sonenfeld enter first. But he responded: “His honor is a Cohain and the Chief Rabbi [of Jerusalem] – and the basic halachah is that he should enter first.” Maran Ha-Rav humbly answered: “But his honor is greater in Torah than I am.” They stood at the door without a decision as to who should enter first. The older houses in Jerusalem were built in such a way that there were two doors in each doorway – the left one was bolted closed and the right one opened and closed, allowing one person to pass through it. Maran Ha-Rav approached the opened door, struck his arm through it and unbolted the left door – and both of them entered at once!
[Melachim Kivnei Adam p. 64]
When the Chazon Ish left Vilna to make aliyah, Rav Chaim Ozer sent a letter to Maran Ha-Rav requesting his assistance. He began the letter: “The Glory of Honor, My Dear Friend, Ha-Rav Ha-Gaon, Ha-Gadol, the Famous One… The Prince of Torah, Our Teacher, Ha-Rav Avraham Yitzchak Ha-Cohain Kook Shlit”a…”
[Bisdeh Ha-Re’eiyah p. 236, Chayei Ha-Re’eiyah pp. 388-389, Igrot Le-Re’eiyah #316 and Melachim Kivnei Adam pp. 106-107. Maran Ha-Rav’s response is found in Shut Da’at Cohain #223]
There was a wedding in Elul 5696 in which Rav Chaim Ozer, Ha-Rav Shimon Shkop and many other great Rabbis attended. When news arrived that Maran Ha-Rav had died, Rav Chaim Ozer instructed Ha-Rav Shmuel Markowitz, Av Beit Din of Turatz to eulogize him. And this is what was done.
[This is quoted by Ha-Rav Tzvi Markowitz in Kovetz “Achiezer” #2 from the year 5628 and Davar Le-Dor – Kovetz Hespedim Al Rav Kook ztz”l p. 89]
See Igrot Le-Re’eiyah where there are tens of letters by Rav Chaim Ozer to Maran Ha-Rav with great respect and honor, and where it is possible to see the close relationship which existed between them.
Ha-Rav Isser Zalman Meltzer: We are Gedolim until we reach his doorknob
Ha-Rav Isser Zalman Meltzer, Rosh Yeshiva of Eitz Chaim in Jerusalem, said: “I was young when I arrived in Volozhin, and I looked with great respect at the greater students who sat on the eastern wall, and among them were prodigies who would become Gedolei Yisrael. But I remember well that looking at him [Maran Ha-Rav Kook] was completely different – even among the special he was distinguished by his uniqueness!”
[Tal Ha-Re’eiyah p. 71, Shivchei Ha-Re’eiyah p. 101 and the booklet “Az Nebabru Yirei Hashem” p. 13]
Ha-Rav Meltzer once visited Ha-Rav Chaim Ozer Grodzinski, and Ha-Rav Meltzer said about Maran Ha-Rav: “We are Gedolim until we reach his doorknob.”
[Mi-Toch Ha-Torah Ha-Goelet vol. 2 p. 170, Le-Shelosha Be-Elul vol. 2 p. 101, Shivchei Ha-Re’eiah p. 202, Bisadeh Ha-Re’eiyah vol. 274, Malachim Kivnei Adam p. 430 and the booklet “Az Nebabru Yirei Hashem” p. 22]
Ha-Rav Meltzer said many times: “If only I could daven during Ne’eilah on Yom Kippur, with awe of holiness and feeling, like Ha-Rav [Kook] davens during weekday Minchah.”
[Sichot Ha-Rav Tzvi Yehudah #51, Le-Shelosha Be-Elul vol. 2 p. 102, Orot Ha-Tefillah of Ha-Rav Y. Epstein (student of Ha-Rav Meltzer) p. 26, Shivchei Ha-Re’eiyah p. 200, Malachim Kivnei Adam p. 256 and the booklet “Az Nebabru Yirei Hashem” p. 29]
In the eulogy which Ha-Rav Meltzer delivered for Maran Ha-Rav in the Churva Synagogue in the Old City of Jerusalem, he said: “The True Torah was in his mouth” and “With the passing of Ha-Rav – the spine of Klal Yisrael is broken.”
[Moadei Ha-Re’eiyah vol. 12, Le-Shelosha Be-Elul vol 2 p. 101, Shivchei Ha-Re’eiyah p. 15, Bisadeh Ha-Re’eiyah vol. 275 and Malachim Kivnei Adam p. 430]
Ha-Rav Shabatai Rapaport, Ha-Rav Feinstein’s grandson, related that in the year 5739, during Sukkot in Monsey, NY, Ha-Rav Feinstein was involved with writing a contrary view to a responsa of Ha-Rav Eliezer Waldenberg (Tzitz Eliezer). Ha-Rav Rapaport showed his grandfather a statement from Maran Ha-Rav Kook (relating to the issue) which Ha-Rav Rapaport found amazing. Ha-Rav Feinstein responded: “What is surprising, he was the Gaon of Geonim!”
[Likutei Ha-Re’eiyah p. 59]
Ha-Rav Nisan Alpert, Rosh Yeshiva at Yeshiva University, Rabbi of Agudat Yisrael, author of “Limudei Nisan” and Ha-Rav Feinstein’s student for forty years, was one of those who eulogized his Rav in New York. He also spoke at a memorial evening for Ha-Rav Kook, on the 50th anniversary of his passing. When he was asked about the connection between his Rav and Ha-Rav Kook, he answered that Ha-Rav Feinstein was a “Chasid” of Ha-Rav Kook. Ha-Rav Feinstein said to learn his books and one will find great things. He also added, rhetorically, that he did not understand what people wanted from Ha-Rav Kook ztz”l.
[Likutei Ha-Re’eiyah p. 60]
Maran Ha-Rav Kook was the Mesader Kiddushin at the wedding of Ha-Rav Shlomo Zalman Auerbach. Ha-Rav Auerbach’s brother-in-law, R’ Shemuel Zelig, recalls how Maran Ha-Rav was honored with officiating at the wedding in the Jerusalem neighborhood of “Sha’arei Chesed.” Although there were zealots who did not look upon this kindly, the groom’s father – Ha-Rav Chaim Leib Auerbach – did not give in, because of the close relationship and deep respect between them.
[Ha-Torah Ha-Mesamachat p. 41 and Sefer Rabbenu p. 140 from the newspaper “Ha-Tzofeh”]
Ha-Rav S.Z. Auerbach said: If I say to you ‘Maran’ in Yiddish [Der Rov – Ha-Rav], know that I am referring to Ha-Rav Kook zt”l. I only use the term ‘Der Rov’, Maran, for Ha-Rav Kook.
[Sefer Rabbenu ibid. and the booklet “Or Shlomo” p. 24 and see note 34 where various testimonies to this fact are quoted]
Ha-Rav Auerbach honored Maran Ha-Rav with being the Sandek at the Brit Milah of his eldest son, R’ Shmuel, who today serves as the Rosh Yeshiva of “Maalot Ha-Torah” in Jerusalem.
[The booklet “Or Shlomo” p. 21]
Maran Ha-Rav’s picture hung together with pictures of other Gedolei Yisrael in Ha-Rav Auerbach’s sukkah.
[The booklet “Or Shlomo” p. 28]
Ha-Rav Chaim Shteiner related that someone once published a book about Ha-Rav Yitzchak Elchanan Spector which also included disgraceful words about Ha-Rav Kook. Ha-Rav Auerbach said that it is forbidden to buy this book until it is corrected, and he also wrote a letter to the author asking him to fix it. He also met the author a few times and would always ask if the book was being fixed.
Ha-Rav Avigdor Neventzal related that Ha-Rav Auerbach would not hear the rulings of a particular Torah scholar because he besmirched Ha-Rav Kook’s honor.
[Ha-Torah Ha-Mesamachat p. 308 and the booklet “Or Shlomo” p. 30]
Ha-Rav A. Yehoshua Zuckerman related that when someone mentioned in a talk about the horrible behavior of certain individuals against Maran Ha-Rav Kook, Ha-Rav Auerbach responded with great distress: I recommend that those who were brazen and dishonored Ha-Rav should go to his grave and ask forgiveness.
[Ve-Alehu Lo Vibol vol. 1 p. 83 and the booklet “Or Shlomo” p. 30]
And see further in the booklet “Or Shlomo” by Amichai Kinerati for the close relationship between Ha-Rav Auerbach and Maran Ha-Rav.
R’ Aryeh Levin, who often visited Ha-Rav Shlomo Eliyashuv, the author of “Leshem Shevo Ve-Achlama,” met the latter’s young grandson there – R’ Yosef Shalom. Even then, R’ Areyh recognized the unique greatness of R’ Yosef Shalom. R’ Aryeh once spoke with Maran Ha-Rav Kook about his sorrow that there was a wonderful, righteous, young Torah scholar who would a great match for his (R’ Aryeh’s) daughter, but the young man did not respond favorably to his suggestion (either because he thought he had better options or he was not ready to marry). Maran Ha-Rav asked for the identity of the young man, and told that is was R’ Yosef Shalom Elyashiv. Maran Ha-Rav called for the young man and spoke to him. The younger R. Eliyashuv then accepted the proposal and the couple married. Maran Ha-Rav Kook served as the Mesader Kiddushin. When Maran Ha-Rav’s name comes up, Ha-Rav Elyashiv often said that he was honored that Maran Ha-Rav performed his wedding.
[Parashah Sheet “Shevet Ha-Re’eiyah #31]
Ha-Rav Yosef Buxbaum, the director of the journal “Moriah” and student of Ha-Rav Shlomo Zalman Auerbach related:
It once happened that one of the editors of the “Otzar Mefarshei Ha-Talmud” (Treasury of Talmudic Commentators) included a ruling of Maran Ha-Rav Kook, but another editor removed it. I asked him why he removed the ruling: was it because he raised a difficultly with it and it required further study? He answered: “I didn’t even look into the issue. I just think that a ruling of Ha-Rav Kook is not appropriate for ‘Otzar Mefarsehi Ha-Talmud.'” I said to him: “From this moment, you are fired!” The editor did not accept his decision, and they went to Ha-Gaon Ha-Rav Yosef Shalom Elyashiv. Ha-Rav Elyashiv was shocked and said to the editor: “Did you know Ha-Rav Kook?! You should know – he was holy. He did not belong to our generation, and in his generation, they did not properly understand him. Reb Yosef was certainly permitted to fire you. I would have done the same thing.”
[Weekly parashah sheet “Shevet Ha-Re’eiyah #31 and #50]
It is related that Rabbanit Elyashiv once heard words which impinged upon Maran Ha-Rav’s honor, and it caused her so much pain that she physically suffered from it for many days.
[Tzadik Yesod Olam p. 232 and Parashah Sheet “Shevet Ha-Re’eiyah #50]
Ha-Rav Elyashiv once wrote a halachic ruling, and after he finished someone showed him a different opinion which Maran Ha-Rav had written on the subject. Ha-Rav Elyashiv immediately ripped up his ruling and changed his opinion to that of Maran Ha-Rav.
[Parashah Sheet “Shevet Ha-Re’eiyah #50]
Ha-Rav Elyashiv once mentioned a particular teaching of Maran Ha-Rav. Someone who was present said that Rabbi so-and-so, one of the greatest Rabbis of the generation, sayid otherwise. Ha-Rav Elyashiv simply responded: Ha-Rav Kook was greater than us!
[Parashah Sheet “Shevet Ha-Re’eiyah #50]
I highly recommend Simcha Raz’s book. Things have changed, but people’s understanding of history and the present is in a time warp. As the Rav used to say, history has a way of paskening for us. I submit that history has paskened quite clearly that those who considered R’ Kook outside of the pale, were simply wrong.
יהי זכרון האי גברא רבא איש קדוש ותמים—ברוך
8 thoughts on “Gedolim and Rav Kook ז’ל”
It seems that the quote from the Chazon Ish I quoted is indeed unreliable and I have no reason to believe it, in fact I now have very good reason not to believe it.
The others (certainly from the Brisker rov and satmar Rov) however I do believe.
My point still stands that from their perspective as Talmidim of the satmar Rov there is no reason for them to title rav kook with the title rav. You may disagree with them (as I do) about the true starture of Rav kook but according to those who see him as an apikores (and the vast majority of Gedolim certainly didnt see him tha tway) then I see no reason why they should refer to him as Rav.
I don’t know why I am sticking up for people with a vastly different approach to life and Torah than I do but I’m sure even the mechaber of pitputims tolerance ends at some point, for our fellow satmarers evidently their tolerance ends at a different point than ours.
My point is that with so many gedolim having a contrary view to them, they ought to have enough sechel to be careful with their choice of language. At the end of the day, it’s not a thin line. People have very strong views. You would not want to err on someone who was a considered a Tzadik by so many. You need to be DIPLOMATIC. these guys are just the classic Pereh Adam
For a different POV read the 2 volumes of “Dat Hatziyonut” written by an exRZ type. yes and check out his collection on what the gedolei yisroel REALLY thought about rav Kook
Vol 1 – beginning page 100
See page 121 about the Chazon Ish’s description of RK’s gehinom! And the page before where the CI bans the selling of RK”s machshava books.
Also on page 121 quoting a fair bit from the Gerrer rebbe the Imrei Emes zt’l – who respected and visited RK and even attempted (unsuccessfully) to bring peace – including this gem “…ahavoso leZion overeskol gevul ad she’omer al tamei tahor…”
See also Vol 2 – from page 133 – same link.
Also there an interesting chapter about the thousands of pages of Rav Kook’s writings that have been withheld from publication.
Very important reading – especially for those who demand that satmar Chassidim should be studying the works of ‘dwarfs’ (compared to the satmar rebbe) that try to opshlog the Vayoel Moshe.
And there is also the well-known letter by the Rogatchover zt’l who call Rav Kook many different things including Bechor Shota, Tamei, Kofer. and another from the Ridvaz calling him “meshuga”!
So maybe it’s not that surprising when a Munkatcher chosid (and they were always known for their sharp kanous) calls him “Kook”.
Thanks. The quotes you mentioned are also well known, but let me say this. There is a difference between ריתחא דאורייתא when Talmidei Chachomim aggressively ’go’ at each other over Halachic issues (eg the Heter Mechira attracted such with Rav Kook and some of those quotes) and a complete dropping of a title to the extent of shaming a Talmid Chacham. I note that the Gerrer Rebbe would never have dropped the title, as witnessed by his love of R’ Kook despite having philosophical differences. I note that the Rogatchover was well known for his unexpected outbursts, including (as mention in the making of a gadol) his slapping of Talmidei Chachomim with whom he disagreed on a point of Halacha or learning. The Ridvaz famously was in disagreement over the Heter Mechira, but let me note R’ Shlomo Zalman Auerbach’s statement. Someone asked R’ Shlomo Zalman Auerbach whether he could rely on the Heter Mechira. R’ Shlomo Zalman asked him if he relied on the Heter Mechira for selling his Chametz. When the person replied in the affirmative, R’ Shlomo Zalman said היינו הך … same thing.
I don’t see your argument about “dwarfs” not being in the picture when discussing V’Yoel Moshe. Firstly, as an example, R’ Yoel Kahn is certainly not a dwarf. Secondly, R’ Meir Simcha was undoubtedly not a dwarf.
I’d suggest the Munkatcher dwarf with whom I spoke, despite his Kanous, would be better served by using proper approbation. I stand by that. They remain in a vacuum. They wouldn’t even know what counter opinions to V’Yoel Moshe said, let alone anything about R’ Kook or his Tzidkus. These cultural deserts, whilst self-preserving, achieve zero with their expectorating except raise my blood pressure.
“And there is also the well-known letter by the Rogatchover zt’l who call Rav Kook many different things including Bechor Shota, Tamei, Kofer.”
In which sefer is this well-known letter published/printed?
The fact is, to use a word we don’t hear much these days, Rav Kook is ‘oysgeshpielt’.
His name is ‘lo yizocher velo yipoked’ in charedi/chassidic circles – even those groups whose rebbes and roshei yeshivos in previous times were on excellent or simply good terms with him.
As I mentioned before, the Imrei Emes – despite his misgivings, forgave and respected him. And there were quite a few others including RSZ Auerbach zt’l and lhbcl’c Rav Elyashiv. (And I hear even some of the Litvish/Prushim kanoim.)
But the children and grandchildren want nothing to do with Rav Kook and are quite embarrased when reminded of their ancestors connections.
You have probably heard how the later editions of Rav Hutner (and IIANM RSZA’s , seforim have had RK’s haskomo removed!
And despite the Chazon Ish giving the OK to sell RK’s halachic seforim (as opposed to his banning those on hashkafa – in itself no great compliment), you will be struggling to find any such a sefer in any Litvish or chassidish yeshiva or kollel.
The rebbe RYYS zt’l also visited him, but have you seen any refernce to RK in any official Chabad publication in the past 50-60 years?
The brilliant Frenkel Rambam includes many new and more recent commentaries – including that of RK’s friend and non-less controversial pro-zionist rav RMS Glasner. It seems that he has been forgiven or his views forgotten by most of the Charedi world (and even – and maybe because -bechayov he was meshadech with manyof the gedolei- and kanoei – Hungary. Indeed he has naby decsendants prominet rabonim in the charedi world .
But there was no way that Frenkel wasgoing to include RK’s material. far too risky and controversial.
As I began – pure ‘oysgeshpielt’.
And another point. At the time of his rabonus in Palestine, RK probably had as many – if not more – folowers than the other side.
The charedim in Israel today number tens and hundreds of thousands while the so-called “Kookniks’ can claim – if you add all the Hesders etc – to a few thousand.
Obviously kushta ko’i.
Sorry – but that is the painful truth.
Sigh. This sounds like an Artscroll version of life, something the Gedolim of the Charedim aid and abet. Revisionist apologetics, no more. I guess the Netziv didn’t read the papers either, and the making of a gadol was disgusting, and Rabbi Slifkin is a Kofer too.
I should add other examples of Charedi Revisionism. You mention the Dor Revii. Sheesh. That is a counter example. Read what his eynikel wrote about their attempts to revise him. Read about the R’ Teichtal and how the stopped Em HaBonim Smeycha for so many years. I remember as a young lad trying to buy that book in Meah Shearim. They all knew what it was, but gave me this look like I was an alien. Let’s also add while we are at it, Rav Waldenburg himself. His son is a Charedi, and they now begrudgingly acknowledge the Tzitz Eliezer. The “family” were embarrassed by his religious zionism.
As to the children and grand children of the Imrei Emes being embarassed by their Zeyda, I think that speaks volumes about them (if true) don’t you?
PS. If you take Rav Kook’s Hashkofo out of Pachad Yitzchak, there will be not much left.