ב. אלה המה סדרי הדברים שעליהם ראוי לסדר עיוניו להועיל לעצמו ולזולתו:
B. [When a person begins to compose their own work on the duties of the heart] These are the [five] topics about which one should formulate one’s course of study in order to benefit oneself and others:
2
א. אמתת גדר האמונה, צורתה כמו שהיא מיושבת בנפש והכרחה וגודל אמתתה, שאין גבול באמת למעלה מזה ע"פ דברים מבוררים ומאומתים בשכל ובחוש כמפורסם.1אמת – אמונה, ע' עולת־ראיה ח"א עמ' שלו־שלח ועמ' תיט.
1. [Contemplating and understanding] About the true definition of faith [Emunah].3The true definition of faith: This does not refer to what to believe in but rather what the meaning and understanding of our belief is, that is, what we mean when we say, “I believe.” See also Maimonides in TheGuide for the Perplexed I:50, where he writes that “When reading my present treatise, bear in mind that by ‘faith’ we do not understand merely that which is uttered with the lips, but also that which is apprehended by the soul …” This means that the definition of faith (Emunah) is much deeper than simply saying the words; rather, it is a feeling and action of the soul. The understanding of faith in the worldview of Rav Kook can be best summed up in a quote found in Middot HaRayah: “faith in God is the ground in which all values of life bloom …” (Middot HaRayah Emunah 5). [See also Olat Re’iyah, Volume I, pg. 336–338, 414.] Additionally, see the essays that elaborate on the theme of faith included in the Appendix: “Lights of Faith,” published 1928 in the Netivah journal, and “Call of God,” published in 1934 in the HaAretz newspaper. Its form as it resides in the soul, its necessity, and the magnitude of its truth [emet], there being no higher level of truth [emet], based on that which is established and verified by reason and the senses, as is well known.4Is established and verified by reason: Rabbi Yosef Albo, in Sefer Ikarim: Book of Principles 1:19, explains faith as follows: “Belief in a thing means a firm conception of the thing in the mind so that the latter cannot in any way imagine its opposite, even though it may not be able to prove it … Belief also applies in relation to a thing that the believer himself did not observe with his senses but that someone else—a popular and reliable person, or a number of prominent persons—observed at a given time and that has come down to the believer from the man or men who observed it by a continuous tradition from father to son.”
3
ב. באמתת הבורא יתעלה, במציאותו יתברך ויתרומם בגדלו השגחתו והמדות הקדושות המיוחסות לו והענינים האמוניים המתחייבים באמותים מבוררים ומחויבים, חתומים כחותם האמת והצדק היושר הנועם הטהור והאמתי, המקובל קבול טבעי אל הדעת ומרנין ומרחיב ומשמח את הנפש.
2. About the truth of the Creator,5About the truth of the Creator: After explaining what faith is, Rav Kook moves on to expound what a person is supposed to believe. which we possess from the Master of all deeds, may His name be blessed, and which was given to the faithful shepherd, our master Moshe, of blessed memory.
4
ג. באמתת התורה אשר בידינו מאת אדון כל המעשים יתברך שמו לרועה נאמן משרע"ה. בגודל קדושתה, ברוממות מעלתה, בהדרת אורה, ובגודל אשרה שמאשרת להוגי' ודורשי' באמת ותמים, בקדושת מצוותי' והדרן, ואיך שהיא זיו העולם ושלמותו בהכרח והכרה ברורה בדברים ברורים ומאומתים.2ע' עולת־ראיה ח"ב נה־נו.
3. About the magnitude of [the Torah’s] holiness. About its exalted status. About the splendor of its luminescence. About the magnitude of bliss with which it endows those who study and contemplate it sincerely and purely. About the sanctity of its commandments and their splendor and how it is the world’s radiance and perfection, as is compellingly true and recognized by means of clear and proven ideas.9 Compellingly true and recognized: [See Olat Re’iyah, Volume II, pg. 55–56.]
5
ד. באמתת תורה שבע"פ שצוה הקב"ה למשה רבנו ע"ה ושנמסרה לחכמים דור לדור. הנכללים במשנה ובתלמוד וספרי חז"ל הנלוים להם, בגודל אמתתה וקדושתה ואורה הבהיר ובעוצם הצלחת ההולכים בנתיבותי' ובקדושת הנחלים המתפשטים ממנה.
4. About the truth of the Oral Law,10About the truth of the Oral Law: This means that this tradition was meticulously handed down over the ages by the leading Sages of the generation and is an integral part of the Jewish tradition without which leading a true Jewish life would be impossible. which the Holy One, blessed be He, commanded our master, Moshe, of blessed memory, and which was transmitted to the Sages from one generation to the next. [This Oral Law] is contained in the Mishna and Talmud and the works of the Sages of blessed memory that are associated with them. About the magnitude of [the Oral Law’s] truth and sanctity and bright luminescence and the greatness of the attainments of those who walk in its paths. About the sanctity of the streams that flow from it.11 About the sanctity of the streams that flow from it: This refers to the sanctity of the teachings of the Sages. In Orot HaTorah 1:1, Rav Kook explains that the Sages receive their sanctity inasmuch as their words are the continuation of the process that started with the giving of the Torah at Mount Sinai. Every enactment of the Sages takes the “supernal light” of the written Torah and allows its values and ethos to permeate the daily living and actions of the Jewish people.
6
ה. באמתת חכמת הקבלה, בהכרח מציאותה, בהצלחת יודעי' ועוסקי', בתועלתה הכללית ושהיא מתרוממת מעל כל חכמה ומתנשאת מכל ידיעה3פנימיות התורה, חכמה וידיעה, ע' לקמן "למוד היראה וחכמתה"., הכרח העסק בה לאנשי סגולה בטהרת לב ושמחה טהורה והצנע לכת, למען דעת את ד' ולדבקה בו יתעלה.
5. About the truth of Kabbalistic knowledge.12About the truth of Kabbalistic knowledge: Kabbala refers to Jewish mysticism, the esoteric and inner aspects of the Torah, its wisdom, and its knowledge. Rav Kook himself defines Kabbala as “the domain that deals with the knowledge of God, the domain of pure faith that stems from within the soul and emanates from the source of life” (Orot, pg. 101). About the necessity for its existence. About the attainments of those who know it and are involved with it. About its universal benefit and that it is exalted beyond any sort of wisdom and is superior to any type of knowledge.13Superior to any type of knowledge: Throughout Rav Kook’s writings, it becomes clear that he believed that without contemplating the esoteric aspects of the Torah, a person will not be able to actualize their full potential in their Avodat Hashem. See, for example, Iggrot Re’iyyahh letters 76, 87, 108, 414, 483, and 602. See also Eder Hayakar, pg. 13–15, and Orot HaKodesh, Vol. I, pg. 100 and pg. 361. The necessity for the elite [Torah scholars] to engage in it with purity of heart and pure joy and modesty in order to know the Lord and cleave to Him, may He be exalted.
ב.
אלה המה סדרי הדברים שעליהם ראוי לסדר עיוניו להועיל לעצמו ולזולתו:
B.
[When a person begins to compose their own work on the duties of the heart] These are the [five] topics about which one should formulate one’s course of study in order to benefit oneself and others:
א. אמתת גדר האמונה, צורתה כמו שהיא מיושבת בנפש והכרחה וגודל אמתתה, שאין גבול באמת למעלה מזה ע"פ דברים מבוררים ומאומתים בשכל ובחוש כמפורסם.1אמת – אמונה, ע' עולת־ראיה ח"א עמ' שלו־שלח ועמ' תיט.
1. [Contemplating and understanding] About the true definition of faith [Emunah].3The true definition of faith: This does not refer to what to believe in but rather what the meaning and understanding of our belief is, that is, what we mean when we say, “I believe.” See also Maimonides in The Guide for the Perplexed I:50, where he writes that “When reading my present treatise, bear in mind that by ‘faith’ we do not understand merely that which is uttered with the lips, but also that which is apprehended by the soul …” This means that the definition of faith (Emunah) is much deeper than simply saying the words; rather, it is a feeling and action of the soul. The understanding of faith in the worldview of Rav Kook can be best summed up in a quote found in Middot HaRayah: “faith in God is the ground in which all values of life bloom …” (Middot HaRayah Emunah 5). [See also Olat Re’iyah, Volume I, pg. 336–338, 414.] Additionally, see the essays that elaborate on the theme of faith included in the Appendix: “Lights of Faith,” published 1928 in the Netivah journal, and “Call of God,” published in 1934 in the HaAretz newspaper. Its form as it resides in the soul, its necessity, and the magnitude of its truth [emet], there being no higher level of truth [emet], based on that which is established and verified by reason and the senses, as is well known.4Is established and verified by reason: Rabbi Yosef Albo, in Sefer Ikarim: Book of Principles 1:19, explains faith as follows: “Belief in a thing means a firm conception of the thing in the mind so that the latter cannot in any way imagine its opposite, even though it may not be able to prove it … Belief also applies in relation to a thing that the believer himself did not observe with his senses but that someone else—a popular and reliable person, or a number of prominent persons—observed at a given time and that has come down to the believer from the man or men who observed it by a continuous tradition from father to son.”
ב. באמתת הבורא יתעלה, במציאותו יתברך ויתרומם בגדלו השגחתו והמדות הקדושות המיוחסות לו והענינים האמוניים המתחייבים באמותים מבוררים ומחויבים, חתומים כחותם האמת והצדק היושר הנועם הטהור והאמתי, המקובל קבול טבעי אל הדעת ומרנין ומרחיב ומשמח את הנפש.
2. About the truth of the Creator,5About the truth of the Creator: After explaining what faith is, Rav Kook moves on to expound what a person is supposed to believe. which we possess from the Master of all deeds, may His name be blessed, and which was given to the faithful shepherd, our master Moshe, of blessed memory.
ג. באמתת התורה אשר בידינו מאת אדון כל המעשים יתברך שמו לרועה נאמן משרע"ה. בגודל קדושתה, ברוממות מעלתה, בהדרת אורה, ובגודל אשרה שמאשרת להוגי' ודורשי' באמת ותמים, בקדושת מצוותי' והדרן, ואיך שהיא זיו העולם ושלמותו בהכרח והכרה ברורה בדברים ברורים ומאומתים.2ע' עולת־ראיה ח"ב נה־נו.
3. About the magnitude of [the Torah’s] holiness. About its exalted status. About the splendor of its luminescence. About the magnitude of bliss with which it endows those who study and contemplate it sincerely and purely. About the sanctity of its commandments and their splendor and how it is the world’s radiance and perfection, as is compellingly true and recognized by means of clear and proven ideas.9 Compellingly true and recognized: [See Olat Re’iyah, Volume II, pg. 55–56.]
ד. באמתת תורה שבע"פ שצוה הקב"ה למשה רבנו ע"ה ושנמסרה לחכמים דור לדור. הנכללים במשנה ובתלמוד וספרי חז"ל הנלוים להם, בגודל אמתתה וקדושתה ואורה הבהיר ובעוצם הצלחת ההולכים בנתיבותי' ובקדושת הנחלים המתפשטים ממנה.
4. About the truth of the Oral Law,10About the truth of the Oral Law: This means that this tradition was meticulously handed down over the ages by the leading Sages of the generation and is an integral part of the Jewish tradition without which leading a true Jewish life would be impossible. which the Holy One, blessed be He, commanded our master, Moshe, of blessed memory, and which was transmitted to the Sages from one generation to the next. [This Oral Law] is contained in the Mishna and Talmud and the works of the Sages of blessed memory that are associated with them. About the magnitude of [the Oral Law’s] truth and sanctity and bright luminescence and the greatness of the attainments of those who walk in its paths. About the sanctity of the streams that flow from it.11 About the sanctity of the streams that flow from it: This refers to the sanctity of the teachings of the Sages. In Orot HaTorah 1:1, Rav Kook explains that the Sages receive their sanctity inasmuch as their words are the continuation of the process that started with the giving of the Torah at Mount Sinai. Every enactment of the Sages takes the “supernal light” of the written Torah and allows its values and ethos to permeate the daily living and actions of the Jewish people.
ה. באמתת חכמת הקבלה, בהכרח מציאותה, בהצלחת יודעי' ועוסקי', בתועלתה הכללית ושהיא מתרוממת מעל כל חכמה ומתנשאת מכל ידיעה3פנימיות התורה, חכמה וידיעה, ע' לקמן "למוד היראה וחכמתה"., הכרח העסק בה לאנשי סגולה בטהרת לב ושמחה טהורה והצנע לכת, למען דעת את ד' ולדבקה בו יתעלה.
5. About the truth of Kabbalistic knowledge.12About the truth of Kabbalistic knowledge: Kabbala refers to Jewish mysticism, the esoteric and inner aspects of the Torah, its wisdom, and its knowledge. Rav Kook himself defines Kabbala as “the domain that deals with the knowledge of God, the domain of pure faith that stems from within the soul and emanates from the source of life” (Orot, pg. 101). About the necessity for its existence. About the attainments of those who know it and are involved with it. About its universal benefit and that it is exalted beyond any sort of wisdom and is superior to any type of knowledge.13Superior to any type of knowledge: Throughout Rav Kook’s writings, it becomes clear that he believed that without contemplating the esoteric aspects of the Torah, a person will not be able to actualize their full potential in their Avodat Hashem. See, for example, Iggrot Re’iyyah h letters 76, 87, 108, 414, 483, and 602. See also Eder Hayakar, pg. 13–15, and Orot HaKodesh, Vol. I, pg. 100 and pg. 361. The necessity for the elite [Torah scholars] to engage in it with purity of heart and pure joy and modesty in order to know the Lord and cleave to Him, may He be exalted.