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Rabbi Abraham Isaac Kook אברהם יצחק הכהן קוק | |
|---|---|
 Abraham Isaac Kook in 1924 | |
| Title | FirstChief Rabbi of BritishMandatory Palestine |
| Personal life | |
| Born | (1865-09-07)7 September 1865 |
| Died | 1 September 1935(1935-09-01) (aged 69) |
| Buried | Mount of Olives Jewish Cemetery |
| Religious life | |
| Religion | Judaism |
| Denomination | Orthodox |
Abraham Isaac HaCohen Kook (Hebrew:אַבְרָהָם יִצְחָק הַכֹּהֵן קוּק; 7 September 1865 – 1 September 1935), known asHaRav Kook,[1] and also known by the Hebrew-languageacronymHara'ayah[2] (הראי״ה),[a] was anOrthodox rabbi, and the firstAshkenaziChief Rabbi of BritishMandatory Palestine. He is considered to be one of the fathers ofreligious Zionism and is known for founding theMercaz HaRav Yeshiva.[3]
Kook was born inGriva (also spelled Geriva)[4] in theCourland Governorate of theRussian Empire in 1865, today a part ofDaugavpils,Latvia, the eldest of eight children. His father, Rabbi Shlomo Zalman Ha-Cohen Kook, was a student of theVolozhin yeshiva, the "mother of theLithuanianyeshivas",[5] whereas his maternal grandfather was a follower of theKapust branch of theHasidic movement, founded by the son of the thirdrebbe ofChabad, RabbiMenachem Mendel Schneersohn.[6] His mother's name was Zlata Perl.[4]: p.56
He entered theVolozhin Yeshiva in 1884 at the age of 18, where he became close to therosh yeshiva, RabbiNaftali Zvi Yehuda Berlin (theNetziv). During his time in the yeshiva, he studied under RabbiEliyahu David Rabinowitz-Teomim (also known as theAderet), the rabbi ofPonevezh (today'sPanevėžys,Lithuania) and later Chief Ashkenazi Rabbi ofJerusalem. In 1886 Kook married Rabinowitz-Teomim's daughter, Batsheva.[7][8][9]
In 1887, at the age of 23,[10] Kook entered his first rabbinical position as rabbi ofZaumel, Lithuania.[4]: 18 [11] In 1888, his wife died, and his father-in-law convinced him to marry her cousin, Raize-Rivka, the daughter of the Aderet's twin brother. Kook's only son,Zvi Yehuda Kook, was born in 1891 to Kook and his second wife.[12] In 1896, Kook became the rabbi ofBauska.[4]: 22 [13][14]
Between 1901 and 1904, he published three articles which anticipate the philosophy that he later more fully developed in the Land of Israel. Kook personally refrained from eating meat except on the Sabbath and Festivals, and a compilation of extracts from his writing, compiled by his discipleDavid Cohen, known as "Rav HaNazir" (or "the Nazir of Jerusalem")[15] and titled by him "A Vision of Vegetarianism and Peace," depicts a progression, guided by Torah law, towards a vegetarian society.[16][17]
In 1904,[18] Kook was invited to become Rabbi inJaffa,Ottoman Palestine, and he arrived there in 1905. During these years he wrote a number of works, mostly published posthumously, notably a lengthy commentary on theAggadot of TractatesBerakhot andShabbat, titledEyn Ayah, and a brief book on morality and spirituality, titledMussar Avicha.
It was in 1911 that Kook also maintained a correspondence with theJews of Yemen, addressing some twenty-six questions to "the honorable shepherds of God's congregation" (Heb.כבוד רועי עדת ד) and sending his letter via the known Zionist emissary, Shemuel Yavneʼeli. Their reply was later printed in a book published by Yavneʼeli.[19][20] Kook's influence on people in different walks of life was already noticeable, as he engaged inkiruv ("Jewish outreach"), thereby creating a greater role forTorah andHalakha in the life of the city and the nearby settlements. In 1913 Kook led a delegation of rabbis, including several leading rabbinic figures such asRabbi Yosef Chaim Sonnenfeld, to the many newly established secular "moshavot" (settlements) inSamaria andGalilee. Known as the "Journey of the Rabbis" the rabbis' goal was to strengthen Shabbat observance, Torah education, and other religious observances, with an emphasis on the giving of 'terumot and ma'asrot' (agriculturaltithes) as these were farming settlements.[21]
When theFirst World War began, Kook was in Germany, where he was interned as an alien.[22] He escaped toLondon viaSwitzerland, but the ongoing conflict forced him to stay in the UK for the remainder of the war. The Kooks arrived in London on January 28, 1916, and moved into lodgings provided by Mendel Chaikin, a Chabad Hasid and vintner.[23] He became rabbi of the Spitalfields Great Synagogue (Machzike Hadath, "upholders of the law"), a strictly Orthodox community located inBrick Lane,Spitalfields,London, and Kook lived at 9 Princelet Street, Spitalfields.[24][25]
Upon returning from Europe in 1919,[4]: 44 he was appointed theAshkenaziChief Rabbi ofJerusalem, and soon after, as first Ashkenazi Chief Rabbi of Palestine in 1921.[b]
In March 1924, in an effort to raise funds for Torah institutions in Palestine and Europe, Kook travelled to America with RabbiMoshe Mordechai Epstein of theSlabodka Yeshiva and the Rabbi of Kaunas,Avraham Dov Baer Kahana Shapiro. In the same year, Kook founded theMercaz HaRav yeshiva inJerusalem.
Kook died in Jerusalem in 1935 and his funeral was attended by an estimated 20,000 mourners.[26]
Kook maintained communication and political alliances with various Jewish sectors, including the secular JewishZionist leadership, the Religious Zionists, and more traditional non-ZionistOrthodox Jews.
In 1928, Kook wrote a letter to RabbiJoseph Messas (Chief Rabbi inAlgeria), addressing certain misquotes which were erroneously being repeated in his name regarding a speech he gave at the inauguration ofHebrew University. The following are translated excerpts from the letter Kook wrote to Messas:
...from the time that I came to the Holy Land, it has been my goal to the best of my ability to draw also those who are estranged and speak to their heart, so that they will come close to Torah and mitzvot – including even those young people who want to develop their physical health so that they will have the strength to protect our holy nation in times of violence, Heaven forbid, at a time when vicious enemies rise up against us...in regard to Hebrew University, Heaven forbid that I should say regarding secular studies that 'From Zion will come forth Torah.'
To the contrary, I told them explicitly that I am afraid lest there come forth, Heaven forbid, a stumbling block from their hands if they reject the Torah and the fear of G-d and 'please themselves in the brood of aliens' [i.e., studies antithetical to Torah such as Biblical Criticism]. I brought them examples of this from the past, from the incidents that took place due to people's sins [during the Berlin Enlightenment], from which came forth groups that turned away from G-d and abandoned the source of living waters. But they must guard the holiness of Israel, teachers and students alike, and not follow foreign ideas nor turn aside from the Torah and the mitzvos. And even then, it is not from secular subjects that Torah will come forth, but rather when we support the holy yeshivas, which are dedicated solely to the holiness of the Torah.
Together with this, [I told them that] they should elevate the power of the tzaddikim and Torah giants who fear G-d. And the Central Yeshiva [Mercaz HaRav] in our holy and beautiful city, which we are toiling to establish and expand with G-d's help, will stand in its great glory. Then, upon the foundation of the holy yeshivas, I said that the verse 'From Zion will come forth Torah' will be fulfilled.
These words are explicit in my speech that I spoke at that time before the people, before all of the important officials who came to the celebration, and to the entire great crowd of thousands who came from the far ends of the Holy Land and from the lands of the Diaspora. So how can malicious people come to distort the words of the living G-d in a way that is so filled with wickedness and folly?...
In 1904, Kook wrote a letter to hisfather-in-law, addressing certain misquotes which were erroneously being repeated in his name regarding a speech he gave afterTheodor Herzl's passing:
...Now, two gentlemen came to me… and requested me … since they were planning to gather in the bank building here to honor the memory ofDr. Herzl and it was their finding that even those opposed to Zionism would not deny that there were in his heart thoughts concerning the betterment of Israel. Although unfortunately [Herzl] did not find the straight path, nevertheless, 'The Holy One does not withhold credit for even good talk.' It would be poor manners not to arrange a memorial in his honor in a public meeting place, such as theAnglo-Palestine Bank here. Therefore I promised them I would attend.
Understandably, once I agreed to come, I did not want to refuse to speak some words. I assessed that, God willing, benefit would derive from my words, inasmuch as the other speakers would not have the audacity to belittle God, His Torah, and the sages of Israel.
Thank God, this assessment proved correct. Of course, I spoke pleasantly and politely, but I did reveal the fundamental failure of their [the Zionists'] entire enterprise, namely the fact that they do not place at the top of their list of priorities the sanctity of God and His great name, which is the power that enables Israel to survive ... In my remarks, I offered no homage to Dr. Herzl per se.
What I did say was that such a thought of improving the situation of Israel inEretz Israel would be worthwhile if we would rise to the occasion. It would require a return to God by observing and honoring the Torah, and a consensus that the foundation of all must be the power of Torah. Repenting of baseless hatred, and wholehearted peace-seeking as obligated [by Torah] would result in success because it would be close to God's will. We must make amends toward the future that the power of the sanctity of Torah be at the top of our list of priorities, that "the son of Yishai lead." If the will to improve materially will rest on Torah – then God will shine His face upon us and crown our every deed with success. At first, the salvation will be gradual, as our holy Rabbis remarked upon witnessing daybreak over the valley of Arbel, but after it will gain momentum, appearing as a great and wondrous light, as in the days of our Exodus from Egypt.
After [the address], others came to me and reported that some people read into my words ideas that I never intended ...
His empathy towards the non-religious elements aroused the suspicions of many opponents,[27] particularly that of the traditional rabbinical establishment that had functioned from the time ofTurkey's control of greater Palestine, whose paramount leader was RabbiYosef Chaim Sonnenfeld. However, Sonnenfeld and Kook deeply revered each other, evidenced by their respectful way of addressing each other in correspondence.
Kook remarked that he was fully capable of rejecting, but since there were enough practicing rejection, he preferred to fill the role of one who embraces. However, Kook was critical of the secularists on certain occasions when they violated Halacha (Jewish law), for instance, by not observing theSabbath orkosher laws, or ascending theTemple Mount.
Kook wrote rulings presenting his strong opposition to people ascending the Temple Mount, due to the Jewish Laws of impurity. He felt that Jews should wait until the coming of the Messiah when it will be encouraged to enter the Temple Mount. However, he was very careful to express the fact that theKotel and the Temple Mount were holy sites that belong to the Jewish people.
Kook also opposed the secular spirit of theHatikvah anthem and penned another anthem with a more religious theme entitledHaEmunah.
While Kook is considered one of the most important thinkers in modernReligious Zionism, his attitude towards the "Zionism" of his time was complex.
Kook enthusiastically supported the settlement of the land which Zionists of his time were carrying out. In addition, his philosophy "la[id] a theological foundation for marrying Torah study to Zionism, and for an ethos of traditional Judaism engaged with Zionism and with modernity".[28]: 234 And unlike many of his religious peers, he showed respect towards secular Zionists, and willingly engaged in joint projects with them (for instance, his participation in the Chief Rabbinate).
At the same time, he was critical of the religious-ZionistMizrachi movement of his time for "tamping down religious fervor and willingly accepting secondary status within the Zionist movement".[28]: 150 In 1917 he issued a proclamation entitledDegel Yerushalayim, where he distinguished between "Zion" (representing political sovereignty) and "Jerusalem" (representing holiness), and arguing that Zion (i.e. Zionism) must take a cooperative but eventually subservient role in relation to Jerusalem.[28]: 150 He then went on to found a "Degel Yerushalayim" movement separate from the Zionist movement, though this initiative had little success.[28]: 149–152
TheIsraelimoshavKfar Haroeh, a settlement founded in 1933, was named after Kook, "Haroah" being a Hebrew acronym for "HaRav Avraham HaCohen". His sonZvi Yehuda Kook, who was also his most prominent student, took over teaching duties at Mercaz HaRav after his death, and dedicated his life to disseminating his father's writings. Many students of Kook's writings and philosophy eventually formedHardalReligious Zionist movement which is today led by rabbis who studied under Kook's son at Mercaz HaRav.
In 1937,Yehuda Leib Maimon establishedMossad Harav Kook, a religious research foundation and notable publishing house, based in Jerusalem. It is named after Kook.[29]
A central principle in Rav Kook’s philosophy isahavat chinam (“baseless” or unconditional love) among Jews. His writings stress that ahavat chinam is central to spiritual and communal renewal, a theme he develops extensively in his book "Orot HaKodesh".[30] He held that the historic destruction of the Second Temple, often attributed to “sinat chinam” (baseless hatred), could only be remedied by cultivating love and unity among all Jews even those far removed from traditional religious observance.[31][32][33] Rav Kook argued that this love is not blind or naive; rather, it flows from a deep awareness of the shared spiritual destiny and inherent worth of every Jew. This concept of universal Jewish unity, grounded in compassion, respect, and mutual responsibility, became a hallmark of his legacy, influencing religious Zionist thought, educational institutions, and Jewish communal discourse worldwide.[34][35]
In formulating religious Zionism, Kook broke with many other Orthodox rabbis.
Many Orthodox rabbis saw nothing but evil in the early Zionist pioneers who were hostile to religion, and in their belief that their labor rather than God would save the Jewish people.[36] Kook on the other hand, defended their behaviour in theological terms, and even hailed them as playing a role, by their labors, in hastening the messianic deliverance. His stance was deemed heretical by the traditional religious establishment.[37]
Although Kook was a very learned man, he was never accepted by the Haredi leadership.[38]In 1921 his detractors bought up the whole edition of his newly publishedOrot to prevent its circulation, plastering the offending passages on the walls ofMeah Shearim.[39] Later, an anonymous pamphlet entitledKol Ha-Shofar appeared containing a declaration signed by rabbis Sonnenfeld, Diskin and others saying: "We were astonished to see and hear gross things, foreign to the entire Torah, and we see that which we feared before his coming here, that he will introduce new forms of deviance that our rabbis and ancestors could not have imagined …. It is to be deemed a sorcerer's book? If so, let it be known that it is forbidden to study [let alone] rely on all his nonsense and dreams."[40] It also quotedAharon Rokeach ofBelz who stated "And know that the rabbi from Jerusalem, Kook -may his name be blotted out - is completely wicked and has already ruined many of our youth, entrapping them with his guileful tongue and impure books."[41] Returning to Poland after a visit to Palestine in 1921, RabbiAvraham Mordechai Alter ofGer wrote that he endeavoured to calm the situation by getting Kook to renounce any expressions which may have unwittingly resulted in aprofanation of God's name. He then approached the elder rabbis of the Yishuv asking them to withdraw their denunciation. The rabbis claimed that their intention had been to reach a consensus on whether Kook's writings were acceptable, but their letter had been surreptitiously inserted by Kook's critics in to their inflammatory booklet without their knowledge.[citation needed]
In 1926 a harsh proclamation was issued against Kook that contained letters from three European rabbis in whichYosef Rosin referred to him as an "ignorant bore", Shaul Brach intimated that his Hebrew initials spelt the word "vomit" and likened him toKing Jeroboam known forseducing the masses to idolatry, andEliezer David Greenwald declared him an untrustworthy authority on Jewish law adding that his books were full of heresy and should be burnt.[42]
When Jewish prayers at theWestern Wall werebroken up by the British in 1928, Kook called for a fast day, but the ultra-Orthodox community ignored his calls.[43]
In response to a letter from Rabbi Yosef Tzvi Dushinsky of Eidah Hachareidit on whether they could partner with the Chief Rabbinate led by Kook,Rabbi Elchonon Bunim Wasserman wrote: "I have heard that there was a suggestion that there should be a partnership between the Eidah Hachareidis and the Chief Rabinate . . . It is well known that the monies from that fund go to raise deliberate heretics, and therefore someone who encourages people to support such a fund is amachti es harabim (causes the public to sin) on the most frightful level . . . thus, besides the prohibition of befriending a wicked person, since we see that he praisesresha'im (evil doers), there would also be an issue of an enormouschillum Hashem (desecration of G-ds name) throughout the world..."[44]
Rabbi Yitzchak Zelig Morgenstern, the Rebbe of Sokolov also wrote against Kook, saying, "Rav Kook, although he is a full and robusttalmid chacham as well as an excellent orator, cannot be considered among the successors and perpetuators of thegeonim (genius rabbinic scholars) andtzaddikim (righteous leaders) of the past generations. Rav Kook is already connected with the spirit of the time, and speaks greatly about thetechiyas umaseinu (our national rebirth). And despite the moral and religious decline of our generation, he sees in his mind's eye thetechiyas hale'um (nationalistic rebirth) and the like, and he assigns to the Chief Rabbinate an important role in that process."[45]
It was claimed that RabbiSolomon Eliezer Alfandari attributed the Chofetz Chaim's failed move to the land due to the disputes surrounding Rabbi Kook.[46]
Although it seems that many Orthodox rabbis opposed Rabbi Kook,[36][37][38] there were many who spoke out in his support.
In a 1921 letter, RavZvi Pesach Frank noted that "(t)he Gaon, our Master RAY Hakohen Kook (may he live) was accepted here as Rav by the majority of the Holy Community here." (RabbiChaim Hirschensohn,Malki Ba-Kodesh IV (St. Louis: Moinester Printing Co., 5679 – 5682), Letter 10 (dated 18 Adar Sheni, 5681, 1921), pp. 43-44)
The Gerrer Rebbe, theImrei Emes, said in a letter about Rav Kook that "most of the inhabitants of the Holy City and many of the rabbis side with him" (originally published in "Der Jud", the Warsaw newspaper of theAgudah, May 27, June 3, and June 10, 1921 issues, partially republished in "Algemeiner Journal" (June 5, 1992) and republished in Orot translated by Bezalel Naor, page 28 in 1993 edition) and verified Rav Kook's righteousness and Torah scholarship, despite disagreeing strongly with certain of his religious philosophies regarding secular Zionists.
In a letter to Rabbi Kook, RabbiIsser Zalman Meltzer and RabbiMoshe Mordechai Epstein greeted Rabbi Kook with "Our honored friend, the great gaon and glory of the generation, our master and teacher, Avraham Yitzchak Hacohen, shlita". Meltzer was also quoted as saying "Let them, any of us, pray on Yom Kippur the way Rav Kook prays on an average weekday."[47]
RabbiIsser Zalman Meltzer also once said to the famed RabbiChaim Ozer Grodzinsky from Vilna, “The two of us are considered Torah giants until we reach the door of Rabbi Kook’s office.” (cited by RabbiEliezer Melamed, Israel National News, August 8, 2013).
There are also some rabbis who spoke very highly of Kook in greetings of the letters they sent to him.
Chaim Ozer Grodzinski: "Our friend, the gaon, our master and teacher, Rabbi Avraham Yitzchak Kook, shlita" and "The Glory of Honor, My Dear Friend, Ha-Rav Ha-Gaon, Ha-Gadol, the Famous One... The Prince of Torah, Our Teacher, Ha-Rav Avraham Yitzchak Ha-Cohen Kook Shlita..."[48]
Boruch Ber Leibowitz: "The true gaon, the beauty, and glory of the generation, the tzaddik, his holiness, Rabbi Avraham Yitzchak, may his light shine, may he live for length of good days and years amen, the righteous Cohen, head of the beis din [court] in Jerusalem, the holy city, may it soon be built and established."
Yosef Yitzchok Schneersohn of Lubavitch: "The Gaon who is renowned with splendor among the Geonim of Ya'akov, Amud HaYemini, Patish HaChazak..."[49]
Chatzkel Abramsky: "The honored man, beloved of Hashem and his nation, the rabbi, the gaon, great and well-known, with breadth of knowledge, the glory of the generation, etc., etc., our master Rabbi Avraham Yitzchak Hacohen Kook, shlita, Chief Rabbi of the Land of Israel and the head of the Beis Din in the holy city of Jerusalem"[50]
The “Chazon Ish,” addressed Rabbi Kook as “our royal and respected Rabbi.” (cited by Rabbi Eliezer Melamed, Israel National News, August 8, 2013).
Yitzchak Hutner: "The glorious honor of our master, our teacher and rabbi, the great gaon, the crown and sanctity of Israel, Maran [our master] Rabbi Avraham Yitzchak Hacohen Kook, shlita!"[51]
TheChofetz Chaim condemned a pamphlet that was put out against Rabbi Kook,[52] and said about Rav Kook "that he is holy and pure, and whoever harms him will not be absolved." (Simcha Raz, An Angel Among Men, page 244)
RabbiShlomo Zalman Auerbach: "In the time of Rabbi Kook, the majority of Torah giants were 'all as if nothing' compared to him.” (cited by Rabbi Eliezer Melamed, Israel National News, August 8, 2013).
RabbiYosef Shalom Elyashiv: Owing to the close relationship Rabbi Kook had with his grandfather, the Leshem, RabbiShlomo Elyashiv, Rabbi Kook made the match of Rabbi Yosef Shalom Elyashiv and his wife, who was the daughter of Rabbi Kook's close student, RabbiAryeh Levin. Rabbi Kook officiated at their wedding, and Rabbi Yosef Shalom Elyashiv later chose Rabbi Kook to be the Kohen (Priest) to redeem his oldest son, Shlomo, at his Pidyon Ha-Ben. Rav Elyashiv revered Rav Kook for both his piety and his Talmudic erudition. Rav Elyashiv would do all he could to silence those who would criticize Rav Kook and attempt to diminish his stature. He would frequently describe Rav Kook’s saintliness at his Shabbat table and occasionally reminisce about the times he attendedseudah shelishit in his home. (From the bookYisa Shalom: Choveret al Rav Kook v’Rav Elyashiv, published in Israel and cited to in the OU magazineJewish Action, Summer 2013 issue, in the article Rav Kook & Rav Elyashiv, by Rabbi Dr.Tzvi Hersh Weinreb, executive vice president, emeritus of theOrthodox Union).
RabbiOvadia Yosef said of Rabbj Kook that he was "a great man" and it is "forbidden to speak against him." Rabbi Yosef further called Rabbi Kook "Tzaddik Yesod Olam" (a righteous man upon whom the world stood) and a "Malach Elokei Tzivakaot" (Holy Angel of the L-rd). (Rav Ovadia's own words, recorded and posted athttps://www.youtube.com/watch?v=4Z_DEcGFfKI)
Also there is now a musical project that presents Kook's poetry with musical accompaniment.HA'OROT-THE LIGHTS OF RAV KOOK by Greg Wall's Later Prophets Featuring Rabbi Itzchak Marmorstein – released on Tzadik Records, April 2009.[56][57][58]
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Janovsky, S.; Rosenthal, Herman (1902)."BAUSK or BAUSKE". InSinger, Isidore; et al. (eds.).The Jewish Encyclopedia. Vol. 2. New York: Funk & Wagnalls. pp. 601–602.In formulating religious Zionism, Kook broke with most other Orthodox rabbis, who saw nothing but evil in the early Zionist pioneers, with their atheism, their Sabbath desecration, and their belief that their labor rather than God would save the Jewish people.
Many of them were not ritually observant; some were openly hostile to religion. Despite this, Rabbi Kook defended them, and even hailed them as playing a role, by their labors, in hastening the messianic deliverance. For the religious establishment of the old yishuv this was a heretical distortion which imperiled everything holy in Judaism, and they denounced Rabbi Kook as a misleader of his people.
There quickly followed a pamphlet banning Orot, which included frontal attacks on Kook and Charlap, and a declaration signed by Zonnenfeld, Diskin, and others: "We were astonished to see and hear gross things, foreign to the entire Torah, and we see that which we feared before his coming here, that he will introduce new forms of deviance that our rabbis and ancestors could not have imagined… He turns light to darkness, and darkness to light... It is to be deemed a sorcerer's book, and let it be known that it is forbidden to study [let alone] rely on all his nonsense and dreams.
בקונטרס זה מופיע בפעם הראשונה דימויו של הרב קוק לשבתי צבי "וקאי באיסורא כיחידאי דאיהו נמי שיטתיה כיחידאי הש״ץ״. ולפני שהוא מביא ממאמרי הרב באות ׳תעודות׳ כגון מכתב בנו של הרבי מבלז, המזכיר את דברי הרבי: "וידוע דהרב דשם מירושלים ושמו קוק ימ"ש הוא רשע גמור וכבר טימא כמה צעירי עמנו ע"י מצודתו של חלקות לשונו ובספרים הטמאים, וד' יזכנו ויעביר רוח הטומאה מכל נפוצות עמו, ונזכה לעלות לציון ברנה, וכשנזכה שיהי' עת רצון מהש"י ולא עתה על ידיהם
When Rav Kook called for public fasts on October 22, 1928, to protest the indignities at the Kotel, the ultra-Orthodox ignored him, as they studiously ignored every prayer meeting and fast day that he called.
A major scholar of impeccable ultra-Orthodox credentials, Meltzer resolutely defended Kook against attackers on the right. He was wont to say, "Let them, any of us, pray on Yom Kippur the way Rav Kook prays on an average weekday."
According to the report, Chofetz-Chaim condemned the pamphlet against Kook as well.
| Jewish titles | ||
|---|---|---|
| New title | Ashkenazi Chief Rabbi of Mandatory Palestine 1921–35 | Succeeded by |
| Rosh Yeshiva of YeshivatMercaz HaRav Kook 1921–35 | Succeeded by | |
