Occasionally, people from the hareidi community question or attack my articles. Even though they are well aware that I strive to follow in the path of Maran Harav Kook zt”l, nevertheless they argue: “Why don’t you accept the authority of the Gedolei haTorah (eminent Torah scholars)?” The simple answer is: I don’t consider them Gedolei haTorah.
They definitely are important talmidei chachamim (Torah scholars) whose fear of sin precedes their wisdom, educate many disciples, and it is a mitzvah to respect them. But they are not Gedolei haTorah.
Gadlute beTorah (Torah greatness, eminence) necessitates an all-embracing, fully accountable handling of serious issues facing the generation, including: the attitude towards Am Yisrael in all its diversity and various levels – both religious, and non-religious; the attitude towards mitzvoth of yishuv haaretz (settling the Land) and the on-going war which has surrounded it for over a century; the attitude towards science and work, and the contemporary social and economic questions.
Technical Questions as Opposed to Fundamental Questions
It is important to note that merely addressing these questions is not sufficient, because it would be easy to settle for trivial answers offering technical ways in which an individual Jew could survive the changes and revolutions facing the nation and world in modern times. To accomplish this necessitates expertise, and the more complicated the situation, the greater the amount of competence required. But this does not demand gadlut beTorah.
The type of expertise leaders and public figures already possess is quite adequate; if they are loyal to the path of Torah as taught by their rabbis, and understand the social realities before them, they can find creative solutions to problems faced by different sectarian groups (hareidi or dati, Ashkenazic or Sephardic). This is presently the type of expertise required of Knesset members, ministers, and mid-level theorists. Clearly, they can take advice of rabbis who are familiar in this field, but this does not necessitate significant Torah input.
However, true Gedolei haTorah are required to deal with fundamental questions, in order to provide significant and important answers to the perplexities of the generation. They need not offer detailed plans for immediate implementation, but they must set a vision, thoroughly analyze the events and phenomena confronting them, distinguishing between the positive and negative points, and offer direction wherein the positive can triumph over the negative, and even rectify it.
What is Gadlute beTorah?
How this is determined is a weighty and important question indeed. Obviously, the mere fact that a person decides to tackle the important questions does not entitle him to the designation of gadol baTorah as long as he lacks the competence to do so. Likewise, it is clear that it is not determined by the degree of proficiency. Throughout all the generations there were talmidei chachamim famous for their great erudition, but nevertheless, their knowledge did not place them in the top row of gedolei haTorah, because that is determined by the degree of comprehension and penetration into the roots of the matter.
In very general terms, there are three levels of Gadlute beTorah:
The first level includes those who merit understanding the root of the svara (rational inference) of every individual halakha or agadah they learn – these are the regular talmidei chachamim.
The second level includes those who merit delving deeper, understanding the inner svara which clarifies several halakhot collectively, and thus know how to resolve various questions. For example, rabbis who present the important lectures in yeshivot, who are able to explain numerous sugiyot (issues in the Talmud) along the lines of one concept, and are great in lamdanut (erudition).
They can also be important poskim (Jewish law arbiters) who, out of their profound comprehension, understand numerous halakhot, and know how to contend with new questions, and usually are gedolim in a some fields of halakha. Some of those on this level merit comprehending the inner svara which clarifies various matters of aggadah, and they are gedolim in machshava (Jewish philosophic thought) and emunah (faith).
The third level includes those who delve deeper into the inner roots of the svarot, both in halakha, aggadah, and pnimiyut ha’Torah (the deepest aspects of Torah). Consequently, they understand the general rules of the Torah more profoundly, and as a result, the details of halakhot and midrashim are clearer to them; they know how to give comprehensive instruction and guidance in matters concerning the affairs of the clal (general public) and the prat (individual), the spiritual, and the practical. These are the true Gedolei haTorah. Naturally, there are also numerous intermediate levels, according to the extent of profound thought and inner orientation in the various areas of Torah.
Maran Harav Kook zt”l – The Gadol of Recent Generations
Maran Harav Kook zt”l was one of Israel’s unique Gedolei haTorah. He was gifted with tremendous natural talent and by means of his extreme diligence, righteousness, and virtue, merited delving into all areas of Torah to an inconceivable extent, particularly in general issues comprising both halakha and aggadah collectively, clal and prat, sacred and secular.
God performed an enormous act of kindness to His nation Israel, and the entire world, by sending us such a great and holy soul to illuminate our path in these extraordinary times – generations filled with highs and lows, tremendous scientific achievements and terrible moral confusion, the revealing of individual talents and the decay of national, societal, and family values.
In generations where all orders of life are shifting, it is essential to delve deeply into the Torah so as to instruct, correct, and redeem all that is continually revealed. In order to contend with such types of challenges, regular gadlute baTorah is not sufficient – not even of the third level. What is called for is the type of greatness of Moshe Rabbeinu and Ezra the Scribe.
Torah Scholars Who Do Not Understand the Teachings of Rav Kook
Needless to say, someone who does not understand the teachings of Maran Harav Kook zt”l cannot be considered one of the Gedolei haTorah of the generation. He can be an expert and well versed in numerous details from the technical side of halakha and aggadah. But he cannot truly be Gadol baTorah.
Even among those who understood Rav Kook’s teachings, there are two main distinctions. There are those who accepted his general instructions regarding the importance of Eretz Yisrael in our times – the generation of kibbutz galyiot( Ingathering of the Exiles) and atchalta degeulah (beginning of the Redemption). Also, they agree with his teachings in relation to science and work, and the fundamental attitude towards Jews who abandoned Torah but identify with the values of the nation and the Land, or universal values. Owing to their identification with his teachings and luminous character, such talmidei chachamim merit being spiritually connected to the third level.
And then there are a select few who delve deeper in understanding the ideas, which genuinely illuminate life, and pave a path to redemption via the light of Torah guidance.
It should be noted that among the elder rabbis of the previous generation, whom the hareidi community consider as Gedolei haTorah as well, there were many who were significantly influenced by Maran Harav Kook zt”l. And although they did not follow his path of public leadership, they accepted some of his ideas, remained admirers, and honored his image all their lives. Among them: Rabbi Frank zt”l, Rabbi Aeurbach zt”l, Rabbi Eliyashiv zt”l, Rabbi Wallenberg zt”l, and Rabbi Ovadia Yosef, shlita, may he live a long life.
The Words of Rabbi Charlop
Similarly, Rabbi Kook’s great disciple, Rabbi Yaacov Moshe Charlop zt”l, wrote in his book “Mayanei Hayishua” (Chap. 9), that at the present time, Gedolei haTorahmust engage in the general rules of the Torah.
In that chapter he explains that the prophets dealt with general rules for life, because when the general rules are set right, all the details fall into place. However, as a result of Israel’s transgressions, the general rules deteriorated and the Holy Temple was destroyed; consequently, our main task in galut (Diaspora) was rectifying the details themselves. But when the beginning of salvation occurs, and as the world gradually recovers, the longing for the general rules increases (and when the general rules from the source of the Torah are not provided, consequently, they are sought after in alien places, and chutzpah (audacity) and lawlessness intensify).
“Israel’s gedolim must be deeply aware of this yearning, and pay heed to speak inspiringly, at length and in brief, about rectifying the general rules. In a way that not only will speaking about the general rules not obscure the details, but rather, will add force and strength, yearning and enthusiasm for the details and their rectification…”
“At that time, if narrow-minded people come forward, assuming to hasten the final redemption by speaking only about rectifying the details alone, failing to speak favorably about correcting the general rules, they fall into the category of ‘a student who has not reached the level of teaching, but nevertheless teaches’, disarranging all the spiritual conduits, because the hidden light is best revealed through illuminating the general rules, and uplifting the worlds.
“It is appropriate to make vigorous efforts against such thoughts. The true gedolim wrap themselves with might and strength to stand at the head of the nation, guide them in the correct path, and know that truth and God are with them.”
The Chief Rabbinate
As a continuation to the vision of revealing Torah in its greatness, Rav Kook viewed the establishment of the Chief Rabbinate as a nucleus from which a significant and united Torah leadership could develop. However, after Rav Kook zt”l passed away, the independent status of the Chief Rabbinate steadily deteriorated. From a rabbinate which presented a vision emanating from a totally autonomous position, devoid of subordination to public institutions or to public circles, the rabbinate grew to be a subordinate public institutions, subject to the present legal establishment.
No longer was the focus on offering a comprehensive vision, but rather finding halakhic solutions for presented situations, shaped by public and political leadership. Even the attempt of Rabbi Herzog zt”l to suggest an alternative constitution for the State of Israel, was not an effort to propose an all-inclusive constitution, rather, to find ways to ‘kasher’ the norms of the country’s leaders, within the framework of halakha.
Still the Chief Rabbis and the members of the Rabbinical Council were for a long time, the greatest talmidei chachamim of the time in Israel. Gradually, this status eroded, with the rabbinate recently becoming a supervisory department for a handful of religious matters, such as marriage, conversions, and kashrut.
In such a situation, although the rabbinate plays a very important role in managing these affairs, we are no longer talking about a supreme, moral, and spiritual Torah authority of mara d’atra (lit. “master of the house,” i.e. Israel’s authority in Jewish law). Rather, the role of the Chief Rabbi became at best similar to that of a director of religious affairs, and at worst – the spokesperson for religious affairs.
This underscores just how much we must continue studying, delving, and identifying with the great vision of Maran Harav Kook zt”l, in order to increase and glorify the Torah and elevate the status of its bearers, so the light of the redeeming Torah can illuminate the entire world.