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Beit Midrash
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- Igrot Hare’aya
Recipient: R. Dr. Moshe Zeidel (a close disciple of Rav Kook, from their time in Boisk. Dr. Zeidel was a philologist and philosopher, who asked Rav Kook many philosophical questions.)
Igrot Hare’aya (200)
Beit Din Eretz Hemda - Gazit
1 - False Accusation of Non-Kosher Soap – #333
2 - Asking Restraint from Insulted New Yishuv – #334
3 - Worse on the Outside, Better on the Inside – #332
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Opening: About that which you asked regarding my language in my open letter (see letter #18) that I do not demand any control on philosophical matters, if that is because that situation is forced upon me or that is the way the laws of the Torah have it.
Body: My language leaves no room for question, as I said: "… because in our days it is something that is not accepted." We can learn from the root of the wording that if it were accepted, there would be room for such a demand. However, the matter depends on great mountains of philosophical inquiry, and its delineation needs explanation. Since I am not able to write at length, I will write down some short notes, which I hope suffices for someone as wise as you.
Realize that straight logic is always a great foundation in Torah rulings, and this is so both in operative and in philosophical matters. Therefore, we always need to arrive at the center of straight thought. If it appears to us that there is a contradiction between various truths, then by necessity there must be a means to choose between them, and this is the place to learn something new. Therefore, it seems that in the "laws" of searching for philosophical ideas, which is now the realm of most of the world’s thinkers, one must look for boundaries of how far one’s intellect can reach.
Maybe you will say that there is no boundary? You cannot say so. First, there is no characteristic in the world regarding which extremism is not dangerous. Furthermore, by the matter’s nature, there must be some boundary to freedom of thought, for if not, everyone would remove the yoke of accepted morality. Then people would use their personal intellect to the furthest degree of what each stands for, and the world would be full of abominations. You cannot make a total break between philosophies and actions because actions follow ideas, whether a lot or a little.
For example, it is certainly a sin for one to decide internally that there is nothing wrong with murder, for if this outlook were to flourish, it would destroy civilization’s stability. There are other examples.
Therefore, there must be some boundary to the freedom of thought, although it is difficult to know exactly where to draw the line. Apparently, the line cannot be drawn at the same place in each society. For example, if one would fully decide in his heart that there is no damage to publicly walk around naked, if someone were to actually do this, it would be a sin for us, as it is fitting to be. However, there are indigenous people in the Guinean islands who do not consider it a sin. Since there must be differences between societies, the limits of free thought must be different in different places, and they are affected by many factors.
Regarding beliefs, there is a big difference between Israel and the other nations. If any nation in the world’s whole existence depended on a certain philosophy, then there would be full permission and even an obligation to disallow freedom of thought regarding that idea. In fact, a tendency to ignore the troubles caused by individual people would not be freedom, but laziness to protect itself. Sometimes individuals rebel against their nation when they find that the idea that unites and sustains it is damaging to the world. Then they abandon the nation because of the truth. However, when the nation’s unifying idea is not at all destructive and certainly if it is even helpful in other surroundings, then there is no room for tolerance of rebellion, and one who is "tolerant" should be disgraced by his nation and even by every person.
Beit Din Eretz Hemda - Gazit
P'ninat Mishpat Payments after a Gradual End of Employment
(Based on ruling 82024 of the Eretz Hemdah-Gazit Rabbinical Courts
P'ninat Mishpat Limits of Interest Rate for Loan with Heter Iska – part I
based on ruling 80033 of the Eretz Hemdah-Gazit Rabbinical Courts
Igrot Hare’aya Connecting Disciplines in Torah Study
Igrot Hare’aya – Letters of Rav Kook 103 – part III
P'ninat Mishpat Repercussions of a Sale That Turned Out Not Happening – part II
(based on ruling 83045 of the Eretz Hemdah-Gazit Rabbinical Courts)
Igrot Hare’aya Ties to Religiously Controversial Events/Organizations 1. #293
Date and Place: Iyar 5670 (1910), Yafo
Igrot Hare’aya Worse on the Outside, Better on the Inside – #332
Date and Place: 26 Elul 5670 (1910), Yafo
Igrot Hare’aya Refuting Criticism by the Ridbaz – #311 – part I
Date and Place: 19 Sivan 5670 (1910), Yafo
Igrot Hare’aya Maintaining a Friendship of the Spirit – #266 – part II
Igrot Hare’aya – Letters of Rav Kook, Date and Place: 11 Shevat 5670, Yafo
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
Lessons
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
