Rosh Hodesh Cheshvan Torah Essay

‘Ayin Tova’ as a Redemption of Reality in the Writings of R. Charlap and R. Kook

Introduction

The Yamim Noraim enhance our expectations of ourselves, our lives, and of those who surround us. High expectations can create a positive push toward change and development, but could also breed frustration. Our expectations might be challenged by the painful gap between our desire and reality. The enhanced focus on what we lack might also weaken us.

1. Kook described the emotional dynamics of the Teshuva process in his book Orot HaTeshuvah.[1] One of the themes of this work is the internal weakening that accompanies the Teshuva process, stemming from the intensity of working with one’s willpower, combined with the disgust from intrinsic evil. This weakness is inherent to all people, and even the most heroic of heroes cannot avoid the exhaustion of the Teshuva process.

Repentance and all of its practical ramifications, with the prevailing spirit that chiefly characterizes the Days of Repentance, its great utility for purifying the souls, refining the spirit, and cleansing deeds from their blemishes – is bound to be tainted with some weakness, which even the most heroic of heroes cannot escape.

When the will is contracted, when the force of life is bent by the inward aversion and the tendency to repent every sin, the good will is also contracted, and the force of pure life is also weakened.

It follows that man suffers weakness from his own moral purity … which weakens the healthy living force within him.

– R. Kook, Orot HaTeshuva, Chapter 9:10.

1. Kook goes on to say that the purpose of Sukkot is to strengthen our willpower for the days ahead, and at the same time to cultivate ” the exaltation of the soul” and “the pure life force.” It is essential to strengthen these two elements after the soul has been weakened during the Days of Repentance, in order to get back on track after the Days of Awe.

Therefore we are given these days of holy joy, of the exaltation of the soul, to revive the good will and the pure life force, and only then repentance can be complete.

As Sukkot bridges and mediates between the Days of Awe and the routine of the year, the thoughts below are an attempt to bridge and mediate between the aspirations and hopes crystallized in the Days of Awe and the coming year.

1. Charlap, an early disciple of R. Kook and Rosh Yeshiva of Yeshivat Merkaz Harav, who remained close with R. Kook until his last moments,[2] describes our aversion to evil as the ‘coronation’ of evil. When we agree to place evil in the forefront of our consciousness, we magnify its power by virtue of our fear. Despite his Jerusalem-education which encouraged fastidiousness about blemishes of the soul, R. Charlap objected to the emotional ramifications of the war against evil.[3] Both R. Kook and R. Charlap associate surprising congruence between the positive [abhorrence of evil, the desire for repentance] and negative [the coronation of evil, weakening the soul through the effort of repentance] tendencies associated with Teshuva.

In correlation with kabbalistic perceptions, R. Charlap expands on the relationship between good and evil. He posits that ‘evil’ serves a purpose, based on the relationship between light and the elements that facilitate light. Light requires a vessel that can contain it and allow it to be expressed. When the vessel fails to perform its task – space is created for evil.

The relationship between light and the vessel that facilitates it is analogous to the relationship between people and the clothing they wear. A person requires a garment. The garment can radiate the inner light of a person, and therefore the garment can serve as a useful extension of the inner light. The garment can express one’s message and interaction with the world, through its delicacy or boldness; a garment can also express protest and defiance [ME TOO].[4] Clothing can express a person’s role, as uniforms attest: a doctor, policeman, or soldier are recognized by their attire. Clothing is a means that conveys a message, since it conforms to and promotes one’s purpose, and the light one desires to project outwardly. On the other hand, clothing can also obscure one’s light. We might be surprised to see an important personality in tattered garments at a formal ceremony. In this case, the garment is not conducive to the inner light and its optimal influence.

A “material envelope” that provides cover, protection, and survival potential for spiritual entities in this world is a dynamic which is constantly at work. Every new spiritual entity that comes into contact with reality is required to accept the natural laws of this world. Therefore, the spiritual essences that are exposed and revealed in the world are required to be covered with ‘garments’ that include a constant motion between deepening and purification.[5]

The relationship between the renewal of light and the renewal of its vessel might be compared to the innovation of educational methods. The innovation of an educational method is the birth of a new light, which requires practice, rules, justification, and success. Trial and error of the new method deepens and shifts its practice and rules. That is to say, the ‘garment’ changes. The theory is tightened and refined. Here too, the light of the educational method will positively grow when there is a constant correlation between broadening of the garment and refining its practical application. If the applications are not a fitting garment for the theory, the vessel does not benefit the theory and the garment becomes ‘evil.’

Therefore, according to R. Charlap ‘evil’ is a deviation from loyalty to an object’s function in the service of light. When the means is disloyal to the light it is meant to represent, it is corrupted, like parents who are meant to serve as a means to bringing their children into the world, and instead choose to abuse their children; or like a treasurer who embezzles the funds under his care. The treasurer is a means to multiplying light in the field of economic well-being, and embezzlement disrupts the relationship between the means and the desired light. Another relevant example in our generation is the discussion of who is the light and who is the means in the relationship between the Knesset and the Supreme Court, between the leaders and the journalists, etc.

These examples are the tip of the iceberg when it comes to a disruption between the light, the means, and the vessel that facilitates its emergence into the world. This dynamic is formulated well in the Chabad idiom: Evil is displaced good.

This approach positions light in the center of being, and evil as a disruption of the facilitation of light. A positive relationship between light and a vessel is referred to as ‘light and its pouch’ or ‘light and its dressing,’ or ‘light and its vessel,’ whereas a disrupted relationship is called ‘light and a shell.’

It is therefore clear why R. Charlap encourages his readers to seek the hidden light in every phenomenon that seems evil. There is importance to the arrangement of evil that affects the relationship between light and the vessels that mediate the light to the world. The following paragraph describes a negative situation, an ‘eruption’ – and here too R. Charlap seeks the holy roots and light in the phenomenon. It is his contention that without light, the phenomenon would not exist; the faulty material garment conceals the light, and it becomes unrecognizable. At the end of the paragraph R. Charlap notes that exposing the light prevents evil from spreading further.

Every eruption that occurs in Israel has its root in the holy [light], which, in its descent to this world, is materialized and becomes corporeal, and hence erupts, but without this root there would be no eruption. This is true in the general and the particular, in the public and the individual. And if here and there we see an eruption, its roots must be sought to find its purpose in its upper root, thereby preventing the outburst from spreading.

– R. Charlap, Ma’aynei ha-Yeshuah, Part 1:50.

1. Charlap refers to the action taken to identify the “root in holiness” as an עין טובה – ayin tova (‘a kind eye’ or a positive view). R. Charlap often relates to this act, which is not artificial, but rather based on the understanding that there is a constant movement between the light and its concealments. The ability to refine the garments of new phenomena will always depend on the human eye, the kind eye that penetrates into the root of goodness itself, and which has the power to better arrange the garment that conceals and facilitates the light.

Based on these assumptions, I would like to delve into the inner dynamics of the ‘kind eye,’ or the positive view.

“A kind eye” is the practical application of the precepts above, in light of the writings of our Sages, which focused on the good which is hidden within phenomena and their garments. This view promotes keeping a kind eye on ourselves and on the emotional processes we are undergoing at this time; a kind eye upon others, and the processes our nation is undergoing in these challenging times; and a kind eye on groups and agendas that differ from our own in the nation, as well as a kind eye toward reality and life itself.

1. Charlap viewed a kind eye not only as appropriate social or moral conduct; he viewed it as a messianic spark. R. Charlap, and his teacher R. Kook, believed that Messiah is not a historical personality that will ultimately descend to earth, nor an era; ‘Messiah’ is a personal mode of conduct that can be adopted by anyone; the more people join in the messianic mode, the more messianic sparks appear in the world, so reality itself can progress toward redemption.

What are the practical ramifications of this belief?

The unequivocal belief that every threatening or difficult phenomenon has an internal, inherent light – is messianic in nature.

The ability to identify the root of light in every phenomenon is a messianic act.

The ability to promote the hidden, forgotten light in every disruption of reality – is messianic.

These are built upon a deep internalization and acceptance of reality, and it is the way the world evolves and progresses. There is a practical need to rescue the light from a veiled and distorted garment – this is the messianic behavior of the righteous!

The kabbalists referred to the righteous who are able to sift good from evil as מבררי בירורים, ‘sifters,’ and the righteous who advance the messianic era through this work were called מעלי העולמות, ‘the ascenders of worlds.’

In the following paragraph, R. Kook distinguishes between the level of ‘sifters’ and ‘the ascenders of worlds.’ Every person can rise to the level of ‘sifters,’ but to become one who elevates worlds is rare: “in whom the light of the spirit of our Messiah shines.” Their work is “the work of Shabbat,” since it is a source of delight, and “the light of the world shines upon Israel” from their work. In other words, the contact of these righteous people with life is in tranquillity and delight.

There are two noble aspirations: sifting, and the elevation of worlds. The first is the prerogative of every person, and the generational work of the righteous is bound with this fundamental idea. The second is the prerogative of singular individuals in the world, the patriarchs of the world, in whom light of the spirit of our Messiah shines, and whose thought is bound with the essence of its work. The work of Shabbat, which is satiated with delight, is higher than the first work, and the light of the world shines upon Israel from the sanctification of their elevation of the worlds.

• Rav Kook, Arpilei Tohar, Jerusalem: 1983, p. 20.

Intriguingly, R. Kook describes the world-ascenders by stressing the manner of their messianic action, which is not only their attitude in the action of ascending worlds, but their general mannerism; their very interface with reality. The manner in which the world- ascenders operate in the world is saturated with the delight of Shabbat. The light shines from them, the light of God’s Messiah, and the light of the world shines upon Israel from the sanctity of their work.

Those individuals, the world-ascenders, do not look upon evil with terror, nor with clenched teeth, nor with complaint, nor with suffering. They look upon evil and see light,[6] and the approach of their souls is that of Shabbat restfulness. Their contact with life is illuminated.

Elsewhere, R. Kook emphasizes the peaceful ways of world-ascenders toward ‘evil’ itself, since their way is not one of forcible subordination.

Messianism is the peace between good and evil … not the subjugation of coarseness and ugliness, but rather its coalescing by the clarification of their content … not its annulment.

• Kook, Orot HaEmuna, Jerusalem 1985, p. 114.

The world-ascenders transcend the sifters not only in the soft and qualitative manner in which the messianic action is carried out through them, and not only in the quantitative distinction of the many realms they elevate. Rather, there is a fundamental difference between them: for them, every realm in life is light – without exception! Their rank is characterized by a recognition that there is no sphere of life that cannot be elevated, or is not part of the progression of existence: “ If there were one thing in all existence that was outside the scope of their benevolence, they would have descended to the level of sifters.” Unlike the sifters, who separate spheres and are incapable of containing a messianic consciousness over every aspect of life, the world-ascenders absolutely maintain this principle in every aspect of existence [perhaps in accordance with the Talmudic image that the messiah sits at the Roman gates and bandages his wounds].

In the following paragraph, which addresses this matter, the word ‘everything’ appears five times in three sentences!

The work of the world-ascenders is the work of the Messiah, to bring redemption to everything. If there were one thing in all existence that was outside the scope of their benevolence, they would have descended to the level of sifters. Specifically when one strives to illumine the sweetness of everything in truth, and to satiate with purity the foundation of everything, and to pave ways that are ever flowing with the life of everything, the work of the ascent of the worlds is ever increasing, like a flame that rises of its own accord, without the toil of spirit and soul, but rather in repose and delight.

• Kook, Orot HaEmuna, Jerusalem 1985, p. 114.

1. Charlap viewed R. Kook as a unique individual who ascends worlds; [7] therefore, when R. Kook describes the existential consciousness of those unique individuals, this description emerges from the unique vantage point of an ascender of worlds. R. Kook’s messianic activities, which create a harmonious accommodation in their revelation of the light out of shells, are described through a desire to illuminate the sweetness of goodness itself, through flowing, natural, effortless ascension, like a flame that rises of its own accord, in repose and in pleasure.

This is my blessing to you readers, who labor to increase goodness: that your applying a kind eye toward ourselves, toward others, in these challenging days, will be accompanied by repose and pleasure, as a flame that rises of its own accord – and may we all merit such peace.

[1] The first three chapters of the book were written by R. Kook, and the rest of the book is a collection of his writings, compiled by his son.

[2] R. Yaakov Moshe Charlap [acronym for חייא ראש ליהודי פולין], 1883-1951, descended from a family of Polish rabbis, and resided in Jerusalem. He studied Torah with his father, with Maharil Diskin, and with Tzvi Michel Shapira. He was considered a sharp- witted Talmudist, and a man of great depth and insight. He was known for his holy fervour, manifested especially on Sukkot when he never left his Sukkah, in the Splitting of the Sea ceremony recitation, and in Neila. See: Zvi Kaplan, M’ayanei Kedem, Jerusalem, 1979, pp. 268-260.

[3] This was written as a letter of explanation for R. Kook’s writings about the perception of redemption that correlates with the spiritual renaissance in Israel after the dark years of exile. R. Charlap’s essay was published in 1920 under the title ‘Tovim Meorot,’ and was later included in his book Ma’aynei ha-Yeshuah. See: R. Charlap, Ma’aynei ha-Yeshuah, Jerusalem 1976, pp. 3-14.

[4] An international feminist social movement against sexual harassment and assault. Our concern for our women held hostage in Gaza adds a provocative layer to stir the world’s consciousness.

[5] On this idea as the conceptual root of Orot HaTeshuva, see R. Sterlitz, another disciple of R. Kook. His thoughts were published in Orot HaTeshuva, Or Etzion, 1979, pp. 161-172.

[6] Chaim Brenner described R. Kook in this manner.

[7] “…instead of external fear and the imagined dread of excessive wrath, we will be filled with love and affection and the grace of the world and the joy of the world, and we will learn to recognize and to love every kernel that is found in the world wherever it may be, for when true love is kindled in the heart, then compassion is aroused for all creatures and for every kernel of good, and with true desire we seek to exalt everything and to save everything from the depths of destruction, and in this way of holiness we may hope to conquer the entire world. And at this time there is only one: one was Abraham, the mighty hero, the holy one of Israel, our Rabbi of Jaffa, may he live long.” – R. Charlap, Yishlach mi-Marom – Letters from R. Charlap [ed. R. Shachor], Jerusalem 2002, p. 53.

See R. Charlap’s rapturous account of R. Kook’s successes, ibid. Pp. 46, 48, 50, and R. Rav Charlap’s accounts of his own experiences in Rechovot, ibid. 43.