Rav Kook On: Bringing Light to the World

The greatest spiritual illumination that can possibly rest in a person’s heart for the good is that he will always find himself desiring to act from his good side on behalf of all of existence.

The more that his awareness embraces reality, universally and in its details, in its spirituality and in its physicality, and the more that its order and structure are comprehensible and clear to him, the more well-founded will be his supernal love and the tendency of his will, so that he may, as best he can, do good for all.

The stronger that this thought grows, the more Divine it is. Then the supernal, Divine light is present. Kindness is revealed in the light of wisdom and illumines the face of [this] person and causes his soul to grow.

When this supernal thought grows stronger, with all of its conditions, when it proceeds in its order, it paves pathways in a person’s heart of how to tend in actuality to the universal good.

And when no knowledge and intellect suffice for this, immediately a holy spirit and a Divine, supernal light rest upon him. And when this grows very strong, it gives power to bring about miracles and wonders in heaven and on earth.

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When universality is established very well in a person, he rises to the heights of spirituality.

He then hears and heeds the great being of spiritual matters, the strength of their existence and the multitude of life and activity within them, and he becomes entirely supernal and spiritual.

Since he is in the spiritual world, distances are nullified for him. They no longer form a barrier before him.

And all of existence appears before him in one glance and flight.

And the desire to do good with the entire world of action is a single matter.

The universal thought lifts everything, and in the light of thought that envelopes everything, he in truth shines upon everything.

All of being is filled with light as a result of his light. Everything is elevated by means of his elevations.

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When the person descends from his heights and the world of action, which is defined and limited, forms a barrier before him, he then arranges his positive qualities in stages.

He knows that he requires, in the greatness of his spirit, a self-elevation, so that he will be uplifted, whole and elevated, so that he will have the ability to perform all good with the ultimate, broadest outreach.

He goes with the line: his person, his family, his tribe, his nation, his type, his classification—all that is found in his world, which is to say, in his physical reality.

Afterwards he goes and envisions, yearns as he grows elevated that all of these will participate in the improvement of the all, of all that is higher than space and more elevated than time.

And this thought itself strengthens him, causes him to grow and raises him beyond all deeds.

He goes forth to his people and speaks and acts, impresses his action upon his generation, and leaves an eternal remembrance for all generations.

He lives with eternity.

That which he will do while he is still in the corporeal sphere is a slight beginning in doing good to the all. But it is well-arranged and placed in regard to the state of the living world and existence within the boundaries of time and space.

These things themselves, in their essence and uplifted states, will be taken along with his eternal being, his essence that lives with the all.

His Divine longing will be revealed in every generation, from the supernal heights to the lowest depth.

His people will draw forth his spirit, the good spirit, to the all—with feeling if not entirely with clear understanding. They too will yearn for Divinity, for good, and beyond these heavens there will flash onto them constant brilliant flashes.

If they are not fit to rise to those heights, they will descend many descents. They will stumble as they walk. But although seven times will they fall, they will arise.

The supernal spirit, in the heights of eternity and might, places upon them the spirit of the living God, until the graves will be opened and dry, scattered bones will rise and be revived, and a very great army will stand upon its feet.

            Kibbutzim Mi’ktav Yad Kodsho II, p. p. 70

Rav Kook On: A Person Who Has an Ethical, Poetic Spirit

A person who has an ethical, poetic spirit constantly yearns to engage in general principles, because they contain all of the wealth that is divided afterwards to all of the individual details.

And out of the abundance that gathers in his soul due to the brightness of the general principles, a person can make use of the details clearly when they are called upon.

Contrarily, a person whose spirit is dry and this-worldly cannot bear the vast light in the general principles. He tends always to choose details for himself. And from the details, he comes to the general principles.

A person through whose soul the supernal light penetrates is aware of the entire process of the general principles: of how they proceed within the smallest details. Therefore, with all of his love for the principles his love for the details is not diminished, “and he lovingly derives from every crown upon a letter mounds upon mounds of laws.”

Kibbutzim Mi’ktav Yad Kodsho II, p.69

Rav Kook On: Depression and Divine Light

The depth of the depression that embitters the soul to the very essence of life has been formed in the nature of [a person’s] supernal spirit so that it may have a receptacle that will be filled with Divine light.

The only thing that will support and revive the soul when it is faint, when it is completely discouraged, when it is filled with anger at itself, when it sees itself in its emptiness and imperfection, is Divine light.

That Divine light is not an awareness that [the spirit] acquires only through measured and step-by-step logic, which is as nothing. It is true that the soul cannot be empty of that intermediate trait of awareness. However, it is not with this that [a person] will penetrate to the Divine light that he needs for his life, but [with] the light that radiates from the supernal light in the depth of [his] soul, as the soul inherently realizes that only it itself recognizes its own happiness and light via [that light], just as [the soul] alone recognizes the times that it sees its own dark situation, its suffering and sadness.

“The heart knows its own bitterness, and no stranger can mix into its joy” (Proverbs 14:10).

Kevatzim Mikhtav Yad Kadsho II, p. 69

A Person Drawn By Nature to Elevated Matters

by Rav Avraham Yitzchak Kook

There may be a person who is drawn by his nature to elevated matters. When he is sitting idle or is involved in material things, he is not so propelled to supernal yearning for supernal matters of an exalted spiritual nature. Still, when he comes to learn something of a finite nature, then immediately his mind is in turmoil.

This is because the light of his mind—which shines as well in its activity in regard to matters of a finite nature—awakens his power of consciousness. Then immediately his yearning for uplifted and universal matters is activated. He experiences great longings for elevated and universal matters, and as a result he cannot be satisfied with small and limited things.

Kibbutzim Mi’ktav Yad Kodsho II, p. 53

The Life Within Life

by Rav Avraham Yitzchak Kook

As long as a person thinks of nothing but the life within life—within the life that he sees, hears and feels—everything is alive for him. As a result, he comes to a state of the perfection of life within himself.

But if he isolates the Life of all worlds in a separate locus, then the radiance of the life of the entire world leaves him. And it does not return to him until he at last learns that in order to find the Life of the worlds he does not need to seek any particular spot.

Then, as before, he can without any weakness find the life within life inside life itself, within the life before him, in the reality that extends in its beauty and all of its hues before his eyes.

This is true in regard to a person’s soul, which only needs to soar in the breadths of spirituality, to rejoice and take pleasure.

But in our limited life, which is filled with many obstacles, confusions and realms of darkness, the Life of worlds is not revealed to our eyes of flesh.

And so when we wish to draw life into the pathways of this world, which are so difficult and filled with anger, we must raise our eye to the heavens and find Hashem above our world, sitting in the heavens.

But a person who comes to seek God sitting in the heavens in answer to the demand of his soul is making a mistake, because “Hashem God is in the heavens above and upon the earth below—there is no other.” Even in the midst of the world, God embraces and surrounds all, and fills all.

A person who is unaware of the One Who dwells in heaven as being here upon the pathways of actual life is in danger of sinking into the depths of wickedness and he will find no peace, because the pathways of the world require Torah from heaven.
Pinkas Hadapim 1:24

The Cessation of Animal Sacrifices and Vegetarianism

by Rav Avraham Yitzchak Kook

Animal sacrifices will diminish under the influence of the amount of consumption of completely non-sanctified meat.

This is because the verse states, “When your spirit desires to eat meat…” (Deuteronomy 12:20). And how can a person with a perfected spirit desire to eat the flesh of a living being, since such a person rather sees in the animal a proper instrument to perfect Divine justice by making an effort to improve the animal and impart intelligence to it?

For the sake of the needs of the day, it is possible that there will exist many animals throughout the course of an entire era at the threshold of such perfection that it will accustom them to sacrifice their lives as an offering to Hashem, as a sign of their great awareness of the goodness that accrues and will accrue to them as a result of the service of Hashem that has brought mankind to that point: that he has risen to such a degree that he focuses all of his endeavors upon elevating animals and their honor. And in accordance with the value of the animal’s perspective, they will require that approach--i.e., of being sacrificed.

Alternatively, there will still be a need to continue drawing such energy of the sacrifices into the world so that the worst and most degraded members of the human race will not return to freely choose evil deeds, regressing from ethical perfection. Offering sacrifices makes that possible.

Alternatively, the Sanhedrin may find it proper, in accordance with the power that it possesses to uproot a law from the Torah when that involves non-action (Yevamot 89b), to declare sacrifices of living beings non-obligatory, since the killing of animals for non-sanctified purposes has ceased to be the norm.

The Bible supports this, for the verse speaks of a sacrifice as “bread”: “My sacrifice, My bread for My fires” (Numbers 28:2), yet regarding the same sacrifice the Bible refers to “one sheep” (Exodus 29:39, Leviticus 14:12). This appears to be a contradiction. The resolution is that as long as animals are killed for non-sanctified purposes, one may offer them to God; but when animals are not killed for non-sanctified purposes, sacrifices should be composed of bread.

Our Sages allude to this in saying that “all the sacrifices will be nullified except for the thanksgiving offering, which will not be nullified” (Yayikra Rabbah 9:7)—because it is composed in part of bread. Thus, the verse states, “and the flour offering minchah of Judah and Jerusalem will be sweet to Hashem as in former days and years of old” (Malachi 3:4)--because that which remains fit to be a sacrifice after supernal human perfection is the flour offering.

And, to return to the verse on sacrifices, it speaks of “My sacrifice, My bread” (as noted above), and the following verse states, “And tell them: this is the fire-offering that you will offer to Hashem”—i.e., you realize that ultimately the offering will consist of “My bread for My fires,” “bread of the minchah.” However, at the present, until that time of perfection, tell them to sacrifice sheep.

The matter depends upon whether the sacrifice is considered to be “a pleasing fragrance.” And it will grow clear in the time of perfection that killing animals cannot give a “pleasing fragrance.”

It is possible that, in accordance with the ruling of the Sanhedrin and with verses found in the Prophets, the sacrificial service will revert to being offered by the first-born. Since there is an explicit verse in the Torah that leads to this presumption, such an idea is not to be considered as uprooting anything from the Torah, but rather as upholding the Torah.

The first-born were disqualified from offering sacrifices as a result of their role in the sin of the Golden Calf (Bamidbar Rabbah 3:5). But it is impossible that a sinful matter should last forever, because teshuvah, repentance, preceded the world (Tanchuma, Nasso 11:11).

Therefore, every impression of the sin of the Golden Calf will be rectified, and at that time the sacrificial service will revert to the first-born. The cohanim will of course not be disqualified, since “once they have ascended they do not descend” (Zevachim, Chapter 9).

We may derive that the obligation to offer animal sacrifices is in force only when those who offer them are solely cohanim. Therefore the verse states that in the present era, “[The person bringing the sacrifice] will have it slaughtered on the north side of the altar … [but only] the sons of Aaron, the cohanim, will sprinkle its blood” (Leviticus 1:11). However, when the first-born will also be qualified to serve, then due to the elevation of animals and all of existence, animals will not be used for sacrifices, but only bread and flour-offerings, as a sign of appreciation and elevation.

And in every case that we find a verse in the Torah and apply straightforward reasoning, the Great Court has the power to deliver such significant rulings—and in particular when we add the appropriate verses in the Prophets.

However, this vision refers to days in the far distant future. It is possible that the rectification of the world including with the resurrection of the dead will occur prior to that. And then in truth a number of matters will change in accordance with the quality of the new time.

Only wicked people eat the fruit of the Tree of Knowledge while it is unripe, for they do not appreciate the great worth of everything in its time.

Machberot Boisk 1:8

Torah for Its Own Sake

by Rav Avraham Yitzchak Kook

The basis of “Torah for its own sake” involves strengthening the might of the Congregation of Israel, which is concealed within us.

The more that we bring forth from [the Congregation of Israel] areas of knowledge and a broadening of feelings, the more do we expand its power and cause its appearance to be radiant.

And we expand the Torah itself, which is the spirituality of the true life of the Congregation of Israel, hidden within us and cloaked within the entire Torah and in its every specific detail.

Orot Hatorah 2:6

Idolatrous, Christian and Moslem Conceptions of the Divine

by Rav Avraham Yitzchak Kook

Idolatrous worshippers have envisaged Divinity in degraded ways, which a person’s free spirit transcends. Therefore, they will eventually cease to exist: “and the idols will entirely pass away” (Isaiah 2:18).

The Christians have envisaged [Divinity] as being lowered to [the level of] human perfection. When mankind rises beyond anything which the image of human perfection can reach, this degraded impression of the image of Divinity will be erased.

The Moslems have found no specific passage to the essence of Divine images that can be integrated into a religious framework. Therefore they have had to invoke for everything the authority of their prophet and bring faith in him into their every religious aspect. When the world rises beyond the ideals that can be envisaged in their prophet, that religious power will be uprooted from its foundation.

There is no nation in the world upon whose essence the Divine concept rests except for the Congregation of Israel, whose desire, yearning and goal--which brings about its existence--is the most mighty desire, the most enlightened and the most elevated, forever and ever.

Therefore, the name of Hashem is connected to it “like a chain of a palace key” (Yerushalmi Taanit 2:6).

And just as His name exists forever and forever but grows greater and more sanctified from generation to generation, so too Israel rises forever (Midrash Tehillim 88:6) and never descends. “Do not fear, My servant Jacob, and do not be frightened, Israel. I will make an end of all the nations to which I have driven you, but I will not make an end of you; [even though] I will punish you in measure, I will not destroy you” (Jeremiah 46:28).

Pinkas Rishon L’Yaffo, #115

Our Thirst for Divine Light

by Rav Avraham Yitzchak Kook

When a person comes to purify himself, he can clearly sense the iron wall separating him from his Maker. He thirsts for the Divine light and sees that he is far from it. Moreover, he suffers in his spirit for the fact that his thirst is not a genuine thirst. He wishes to feel the pain of the thirst, to feel in his spirit this true preciousness that he is yearning for to the point of his soul perishing. But to his heart’s dismay, he does not feel that within himself. He wanders like a shadow, suspecting himself of falsehood and self-deceit.

But if he is truly strong, pure in heart and straight upon the path, his steps will not totter. He will do what he must: he will improve his actions, rectify his ways, purify his traits, increase learning and study, arouse feeling by means of the service of the heart, by means of prayer and praise, by means of song and melody, by means of the companionship of good, straight people, by means of dwelling permanently in the Holy Land, by means of constantly speaking in the Holy Tongue--until the light of Hashem will shine upon him, and he will have relief.

Pinkas 81 Piskaot (Jaffa), #72

Degraded and Holy Literature

by Rav Avraham Yitzchak Kook

There has been an increase in degraded literature, which comes not because of an intensification of the power of creativity and an increase of the light of the soul, but which comes rather because of the low level of the creator, who cannot make any spiritual acquisition but who instead is outwardly profuse, like the teeming small creatures and swarming things.

There is, on the other hand, an elevated type of person whose profuseness is due to the flow of the light of the soul—for the world of consciousness does not cease manifesting constant, limitless phenomena.

It is impossible to explain and precisely demarcate the line that separates these creations. Such matters are given over particularly to the sense of understanding of the person involved in these creations.

The sense of spiritual scent can distinguish between a new light that wells up from a wellspring of holiness--the cause of whose creation is an intensification of supernal life that illumines lowly life, descending into it in order to raise and improve it--and between the twitching of a creation that is not elevated beyond low physical movements, which comes from a weakness in awareness and ethics that lacks the strength to remain quiet.

Pinkas 81 Piskaot (Jaffa), #67

Vignettes of Rav Kook

1. One time, Rav Kook was sitting together with his student R. Shimon Strelitz in his small room. Their Gemaras were open before them, and they were learning. There was a knock at the door, the mailman entered and brought a letter to the Rav. They looked at the letter—it was a check for a million dollars.

The Rav looked at the check with complete indifference. And with a dismissive expression he turned to his student and asked, “What can be done with this?”

The student gathered his courage and told the rav, “Allow me, rabbi, and I will say what can be done with this.”

Rav Kook gave him permission, and R. Shimon began to explain about checks: “If I had a check for a million dollars, I would first of all devote a sizable part of the sum to building the land.”

When Rav Kook heard “building the land,” his eyes shone. His indifference ceased. If so, this money is not completely meaningless, if it can be used to build the land of Israel! And he listened attentively to what his student might add.

“And second,” continued R. Shimon, “I would set aside a significant part of that money on behalf of our Central Yeshiva.”

Now Rav Kook’s brightness was doubled: this money could be used for the sake of the holy renewal, for the establishment of Torah—if so, it is certainly not meaningless.

And R. Shimon didn’t cease, but he added a detailed list all sorts of good things that could be done with this million dollars, as Rav Kook sat and listened.

However, after the student had mapped out a complete plan of what could be done with this money, it turned out this was not a real check, but an American New Year’s greeting card, in the form of a million dollar check.
Shivchei Harayah (told by R. Shimon Strelitz), pp. 221-222

2. One time the Nazir, R. Dovid Hacohen, came to Rav Kook to ask for a match. Rav Kook answered, “If this is what you want, I must certainly be sure to give it to you” (because in general R. Dovid would not ask anyone for favors). And Rav Kook added, “Do you know what? Nothing in this house is mine. The watch isn’t mine [see Rav Kook’s will in Nefesh Harayah]; the chairs are a gift from Williams [one time a man named Williams came to Rav Kook’s house and saw that he was lacking chairs and he sent about twenty chairs to Rav Kook’s house]; the fur coat [for traveling to America] is form the general council.”
Shivchei Harayah (told by Rav Dovid Hacohen), pp. 222-223

3. Rav Kook told his bother’s son, R. Rafael, who was planning to travel out of the country, “Do we have permission to allow you to leave us? But what can I do? You are traveling among people. Tell them our situation. I have to send out letters on the topic of agunos [grass widows], and I don’t have stamps.”
Shivchei Harayah (told by R. Rafael Hacohen Kook), p. 223

4. When R. Chaim Dovid Sobol, Rav Kook’s student, had his first-born child, a boy, he asked Rav Kook to redeem his son in the pidyon haben ceremony, since Rav Kook was a cohen.

The father at that time asked Rav Kook if he wanted silver coins or a silver object.

It was the custom in the land of Israel to give the cohen for the pidyon haben Turkish majidos, which contained an amount of silver in the necessary weight according to the halachah. But Rav Kook told his student that he preferred a silver object, on condition that it contained enough silver as necessitated by the halachah.

The father of the boy bought a silver goblet in the correct weight, carved on it the words “for pidyon haben”, and gave it to Rav Kook during the ceremony.

After that, this goblet replaced his regular kiddush cup on the Sabbath, since this goblet, Rav Kook explained, was certainly his, since the Torah made it his, unlike all of the other goblets, which were given to him out of respect.
Shivchei Harayah, from R. Ch. Sobol, p. 223

"Taking Out" is Higher Than "Raising"

by Rav Avraham Yitzchak Kook

The descents in human history are for the purpose of ascent. If man were not destined to blossom on a very exalted level, he would not descend. [He would have] accepted and integrated the natural state of the seven Noahide commandments.

However, [because man’s] powers are great, he does not accept a situation with brief guidelines, but must expand his physical and spiritual life.

Therefore, the world has descended even below [the minimal requirements of] Noahide law. [Instead,] the abominations of the land of Egypt and the land of Canaan have increased.

The Holy One, blessed be He, raised us from Egypt, if for no other reason that [we] did not pollute ourselves with crawling creatures. This concept of being raised is sufficient to return to a level of rectified humanity.

However, that is not enough. In [addition, the verse states,] “I took you out of the land of Eygpt.” In the Torah, “taking out” is more central than “raising.” Even if the nations had not descended so drastically but had maintained their natural state of being, it still would have been necessary for [the Jews to] be “taken out” [of Egypt] in order that [the people of] Israel alone be uplifted.

But in truth, it is all connected, because it is altogether impossible for a lowly state of being to last. Therefore, a great state of being is necessary--and the greatest state of being comes only by means of Israel.

At the incident of the golden calf, [the Jews] said, “These are your gods, Israel, which raised you from the land of Eygpt”—[meaning,] to be no more than a natural nation. But that was an error. The hand of Hashem had no need whatsoever to be revealed for this (nor would there be a need for humanity to descend if it were not destined for an honored and elevated position).

The letter vov in the word “that raised you up” saved [the Jews], for [it indicates that] they did acknowledge an advantage to the holiness of Israel—however, they thought that they would be able to make use of natural humanity and be educated by it, with an additional element of the guidance of supernal holiness that might find a place with an elite—and for that, they had an example amidst the nations of special priests of the supernal God, elevated men.

But not like these is the portion of Jacob, for [the nation of Israel] is all a seed of truth. “Hashem leads it alone and there is no foreign god with it.”
Kevatzim Miktav Yad Kasho

How Will I Convey the Great Truth?

by Rav Avraham Yitzchak Kook

I am thirsty! I thirst for my God like a deer alongside the streams.

Oh, who will give tongue to my hurt, who will be the harp to the songs of my moaning, who will express my bitter voice, the pain of my self-expression, broader than the broadest oceans?

I am thirsty for truth. Not to attain truthBI already ride its heavens! I am entirely immersed in the truth! Rather, my entire being is filled with anguish that comes from the painful effort to express myself. How will I convey the great truth that fills my entire heart? How will I reveal to everyone, to the worlds, to created beings, to the fullness of everything, to nations and individuals, the flashes filled with treasures of light and heat that are contained within my soul? I see them, flames rising and leaping up to the highest heavens. And how will I make others aware of it? How will I describe their power?

I am not a divine warrior, one of those mighty men who find the entirety of universes within themselves and to whom it is of no consequence whether or not anyone knows of their abundance. Their attitude is: “Those flocks of sheep that walk on two legs—what good will it do them if they know about the stature of a man, and what harm will it do them if they do not?”

But I am connected to the world and to life. People are my fellow-beings. Many parts of my soul are intertwined with them. And so how can I illuminate them with my light? Whatever I say merely covers my radiance and dims my light.

My suffering is great and my pain is great. Oh, my God, help me in my hurt, create means of expression for me; give me lips and speech of the lips.

Amongst the masses, I will tell my truths—Your truth, God!


Chadarav

How Will I Convey the Great Truth?

by Rav Avraham Yitzchak Kook

I am thirsty! I thirst for my God like a deer alongside the streams.

Oh, who will give tongue to my hurt, who will be the harp to the songs of my moaning, who will express my bitter voice, the pain of my self-expression, broader than the broadest oceans?

I am thirsty for truth. Not to attain truthBI already ride its heavens! I am entirely immersed in the truth! Rather, my entire being is filled with anguish that comes from the painful effort to express myself. How will I convey the great truth that fills my entire heart? How will I reveal to everyone, to the worlds, to created beings, to the fullness of everything, to nations and individuals, the flashes filled with treasures of light and heat that are contained within my soul? I see them, flames rising and leaping up to the highest heavens. And how will I make others aware of it? How will I describe their power?

I am not a divine warrior, one of those mighty men who find the entirety of universes within themselves and to whom it is of no consequence whether or not anyone knows of their abundance. Their attitude is: “Those flocks of sheep that walk on two legs—what good will it do them if they know about the stature of a man, and what harm will it do them if they do not?”

But I am connected to the world and to life. People are my fellow-beings. Many parts of my soul are intertwined with them. And so how can I illuminate them with my light? Whatever I say merely covers my radiance and dims my light.

My suffering is great and my pain is great. Oh, my God, help me in my hurt, create means of expression for me; give me lips and speech of the lips.

Amongst the masses, I will tell my truths—Your truth, God!


Chadarav

Why Do You Cry Against Me, My Heart?

by Rav Avraham Yitzchak Kook

Why do you cry against me, my heart?

Behold, I am filled with a thirst for the living God, a fire flames up within me.

“Give me a consuming fire!”—a fire with which I will slake my thirst, deeper than the fathomless depths and higher than the magnificent mountains.

Chadarav

My Spirit Thirsts for Hashem

by Rav Avraham Yitzchak Kook

My spirit thirsts for Hashem.

True, at times this thirst is placed in an exile of imagination adulterated with dross.

It cries out for redemption, to be raised to its proper place, to the level of pure mind with clear knowledge, until it will be a power of rectified deed that brings about salvations in the midst of the land.


Chadarav

Shall I Cast Away the Source of Love?

by Rav Avraham Yitzchak Kook

Shall I cast away the source of love and the wellspring of endless delights?

Shall I distance myself from that source—higher than all being and all non-being, than all nothingness and than all void—in its great radiance and exaltedness?

I constantly thirst for its light, and it is sweet on the palate. It always slakes my thirst, even as it increases yearning and amplifies thirst, elevating and refining, together with its refined humility within which my soul within me melts.

Mine is my secret, and my secret is my light, and my secret is with me, the treasure of my life.

[You are] august and sublime, living forever. Forever and ever I am filled with strength, with the glory filling Your being eternally—gladness and tranquility and eternal salvation.

And my eye is aware of every oppressed person. “You save an impoverished people”—the glory of repentance and the secret of worship and the hidden wisdom, whose gates are ever opening to pour forth many streams “in the breadths, streams of water.”


Chadarav

I Am Filled with Love for God

by Rav Avraham Yitzchak Kook

I am filled with love for God. I know that what I seek, what I love, is called by no name. How can that which is greater than everything, greater than goodness, greater than quality, greater than being, be called by any name?

And I love, and I say: I love God.

The light of the Infinite One dwells within the expression of the Name, in the expression of the divine, and in all of the names and cognomens that the heart of a man teaches and expresses when his soul is lifted ever upwards.

I cannot satisfy my soul with the love that comes from chains of logic, from the search for the light of God via the world, via an existence that penetrates into the eyes.
In our soul are born divine lights—from the perspective of our spirit, many gods.
There is one true God—and higher than one, in the depth of His truth.
God is revealed, He rules over us, He conquers all of our spirits, the spirit of all existence.

Wherever there is idea, feeling, thought and will, wherever there is noble, spiritual life, the divine light rules, governs, conquers, scintillates, is magnificent, gives forth splendor and beauty, vivifies, elevates—all of it out of a clarity of the light of being. It rules—and it dies.

That rule is limited as long as it comes from the world, from being.
At times the light waxes. One desires a light that is more refined, more inward, more true, which is in its very essence more energetic.

The light overwhelms the vessel, thought overwhelms being. The structure cannot hold, the inner content is not congruent, the vessels shatter, the kings die, the gods die, their soul rises, soars to the heavens. The bodies descend to the world of separation, existence stands bare, isolated, torn away, scattered.

It contains within itself, hidden and concealed, an eternal desire for the supernal light.

The eternal love has placed within the shattered vessels its light, its sparks.
In every movement, in every content of life, in every quality is being. There is a spark, a spark of a spark, faint, exceedingly faint, the inner light, the light of the supernal God, building and setting a foundation, gathering the scattered, rectifying forever, organizing and joining together.

The eternal sovereignty is revealed from the light of the Infinite One that is within the soul. From God to the world a new light is born: the light of the radiance of the glory of the face of God.

Chadarav

This Great Distress

by Rav Avraham Yitzchak Kook
Is this great distress that I am not permitted to pronounce God’s Name as it is written an empty thing? Is it not a holy fire, burning and blazing in my soul, which indicates the depth of the hidden longings within it for the light of the true God, the God of Israel, Who makes the precious light of the truth of His manifestation shine only with the holy Name as it is written?

All the holy Names are general— they express a concept of divinity that anyone with intelligence in his mind and with feeling in his heart can express and yearn: to desire Him and to be connected to His being.

But “who is like Your nation Israel, a unique nation upon the earth”— connected to the truth of divinity, which is revealed only in a miraculous, wondrous fashion, in a way of total truth coming from the supernal holy spirit of the “clear lens”?

The verse, “This is My name forever,” is actually written, “This is My name: to be concealed.”

It is impossible for us to pronounce it within this darkened world as long as the light of Israel has not manifested itself in its holy location, in the House of its life: in the eternal Temple.

A thirst for truth flares up, and the longing for that essential expression to be impressed into this world is great. “I have been silenced, quiet. I have been silent, lacking good, and my pain is stirred up.”

Chadarav

A Passionate Yearning

by Rav Avraham Yitzchak Kook

My spirit yearns passionately for the supreme light, the infinite light, the light of the God of truth, the God of my life, the living God, the Life-force of all universes.

This passionate yearning consumes my physical and spiritual strength. I have neither the ability nor the proper training to satisfy the totality of this great, passionate yearning.

I am filled with utter self-abnegation before the Monarch of all universes, Who opens His hand and satisfies the desire of every living being.

Satiate my desire. Satiate me in the light of Your manifestation, and fill my thirst for Your light.

“Make Your face shine, and we will be saved.”

Chadarav