Aliyah against the will of parents

Q: It is permissible for children to make Aliyah against the will of their parents? And further, is it permissible for the Zionist youth movement to encourage Aliyah among young people, even against the wishes of their parents?
A: Many authorities rule that the mitzvah of Yishuv Eretz Yisrael (dwelling in the Land of Israel) outweighs the mitzvah of Kibud Av Ve-Em (Honoring Father and Mother). This position is based on the verse (Vayikra 19:3): "You shall revere your mother and father and you shall observe my Shabbatot - I am Hashem, your God." From the juxtaposition of these two mitzvot, our Sages (Yevamot 6a and see Baba Metzia 32a and Rashi on this verse in his Torah commentary), have derived that if a parent commands a child to desecrate the Shabbat or violate any other mitzvah, the order must not be obeyed. Thus, the verse means that a child is required to revere his parents, but Hashem’s mitzvot take precedence over the wishes of the parents, because "I am Hashem your God," and both the child and the parents are required to obey Hashem. This Halachah is quoted in the Rambam (Hilchot Mamrim 6:12) and Shulchan Aruch (Yoreh Deah 240:15).
Yishuv Eretz Yisrael is a Torah mitzvah – as we see in the Ramban (Bemidbar 35:53 and additions to the Sefer Ha-Mitzvot of the Rambam, Positive Mitzvah #4) and the Pitchei Teshuvah (Even Ha-Ezer 75:10): "The obligation to fulfill this mitzvah applies at all times, and this is explained by all of the halachic authorities, the Rishonim and Acharonim". Therefore, since dwelling in Israel is a mitzvah, a parent is not to be obeyed if they attempt to prevent the child from making Aliyah. This is the view of Rabbi Meir Mi-Rotenberg (Shut Maharam ben Baruch #79), Rav Moshe Mi-Trani (Shut Mabit 1:139 and quoted in Pitchei Teshuvah Even Ha-Ezer 75:6), Shut Me’il Tzedakah (#26) and Shut Beit Yehuda (vol. 1 Yoreh Deah #54).
We know of many cases where parents told a child, who wanted to stay in Israel after learning for a year or two, to return "home," finish their studies, and they would then help the child make aliyah. Often times, however, the plan never comes to fruition and the child gets struck there.
When Avraham Avinu arrived in Eretz Yisrael and there was a famine, he went down to Egypt. The students of the Vilna Gaon asked: why did he go down to Egypt and endanger his life and Sarah's life instead of temporarily returning to Ur Chasdim, where he had family? They answer that Avraham Avinu feared that if he returned to Ur Chasdim, he would get stuck there and not return to Eretz Yisrael (Doresh Le-Tzion, p. 257-258). We have the same fear for someone who returns to Exile.
Therefore, a child does not have to listen to his parent to leave Israel, but we must explain our feelings to them in a sensitive way. Betuel and Lavan did not want Rivka to marry Yitzchak and move to Eretz Yisrael, but she said: "I will go" (Bereshit 24:58), which Rashi explained: "Even if you do not consent." She told them she was going. We must do the same, and with Hashem help, his/her parents will make aliyah along the rest of his family.
[Authorities who agree include: Our Rabbi, Ha-Rav Tzvi Yehudah Ha-Cohain Kook (Le-Netivot Yisrael vol. 2, #40), Former Sephardic Chief Rabbi of Israel, Ha-Rav Yitzchak Nissim (Shut Yayin Ha-Tov vol. 2, Yoreh Deah #7), Ha-Rav Shaul Yisraeli (Sefer Amud Ha-Yemini #22), Ha-Rav Ovadiah Yosef (Shut Yehaveh Daat 3:69 and 4:49, Shut Yabia Omer vol. 6, Yoreh Deah #40 ot 5-6), Rav Chaim David Halevy (Shut Aseh Lekha Rav 1:17) and Rav Eliezer Melamed (Kuntres Penini Halakhah of Mitzvat Yishuv Eretz Yisrael, p. 16). And Rav Moshe Sternbuch (Shut Teshuvot Ve-Hanhagot 2:449) has written that if one wants to move to Eretz Yisrael as a means of strengthening his commitment to Torah and spiritual growth, or in order to provide his children with a more vibrant Torah education and atmosphere, he may do so against his parents’ wishes. This is unlike the opinion of Shut Minchat Elazar (5:12) of Ha-Rav Chaim Elazar Shapira - the Munkatcher Rebbe, Shut Tzitz Eliezer (14:73) and Ha-Rav Shlomo Braun in She’arim Metzuyanim Be-Halakhah (Vol. 4, siman 143:9 in Kuntres Acharon).]

Shut SMS #53

Ha-Rav answers hundreds of text message questions a week. Some appear in the parashah sheets "Ma'ayanei Ha-Yeshu'ah" and "Olam Ha-Katan." Here's a sample:
Q: I found a cell phone and want to return it. Can I call the owner using his phone or is it stealing?
A: It is permissible. The cost of returning the object is incurred by the one who lost it.
Q: Is there a problem of using the "secular date"?
A: There is certainly a problem. It is connected to idol worship.
Q: It is proper to wear pants under my skirt if the skirt is halachicly long enough?
A: Yes, this is the custom of Yemenite Jews. Obviously, the pants must be modest and not eye-fetching and the skirt must be long enough even when sitting.
Q: What is the minimum size of a kippah?
A: Strict opinion: covers the majority of the head. Lenient opinion: Can be seen from all sides. Shut Yechaveh Da'at.
Q: How can I cleave to Hashem?
A: Cleaving to Hashem is following his traits, which are learned from Musar books like Mesillat Yesharim.
Q: When I wear clothing which is a little immodest I feel like it is pretty and I benefit from it.
A: One needs strength and courage to over the evil inclination which deceives us. When we give up on impure feelings of benefit, we merit true happiness.
Q: Is it permissible to erase Hashem's Name from a computer scene or a cell phone?
A: Yes, since it is not permanent and some say it is indirectly erasing. This is not the sort of writing forbidden by the Torah.
Q: Is it permissible to call a baby the same name which a wicked person had?
A: Ashkenazim and Sefardim do not do so. For example, they do not use the name "Avshalom" (King David's son). But Yemenite Jews do use this name since it is a beautiful name (Father of Peace). If this name is the name of a wicked person but also found in another context, it is permissible, since you are naming the baby after the other context.
Q: Is it permissible name a child after someone who died young?
A: We have the custom not to do so. But if someone died in a plague which took many people's lives, he is not the only one to have died young, and it is permissible to use that name. Similarly, for a soldier who fell fulfilling his duty or a Jew who was killed by a terrorist, it is also permissible, since – to our great distress – this is not a isolated incident.

A second earring

Question: My daughter wants to get one small, second pierce in one ear. It is very common with her high school friends and even among her female teachers. She studies in a very religious Torani school. Is this permissible?
Answer: There is no problem to have a second hole with the condition that the earring is modest. By the way, the first earring must be modest as well.

Parashat Yitro: The Giving and Receiving of the Torah

Our Rabbi, Ha-Rav Tzvi Yehudah, pointed out that we must carefully distinguish between the giving of the Torah and the receiving of the Torah. He gave an explanation about this which he had learned from his father, Maran Ha-Rav Kook, an idea which was both simple and deep. On the one hand, the Master of the Universe descends to us. "And Hashem descended on Mt. Sinai" (Shemot 19:20). Hashem lowers himself to meet us. "Who remembers us in our lowly state" (Tehillim 136:23). On the other hand, since Hashem descends, we are "invited" to meet him by exalting ourselves.
This week's parashah, Yitro, and Mishpatim, the one for next week, are a pair. In Parashat Yitro we are given an overview in which all 613 mitzvot are hinted at within the Ten Commandments, while in Mishpatim the details are included. At the end of this parashah, we see our elevation: "They saw the G-d of Israel, and under His feet was the likeness of sapphire brickwork, and it was like the essence of the heaven in purity" (Shemot 2:10).
Hashem's descent and our ascent are one amazing meeting.

Giving Tzedakah to Beggars

Q: When I visit the Kotel, there are so many people asking for money, should I give money to the beggars? What about people on the street? What about people who knock on my door and ask for money?
A: There are various issues involved:
Most Beggars are Swindlers - The Halachah is that we do not give money to beggars until we clarify that they are truly poor. This is a "Takanat Chazal" (Ruling of our Sages) since most beggars are swindlers. This ruling is found in the Shulchan Aruch (Yoreh De'ah 251:10) and it applies to this day. Rabbis estimate that ninety percent of people who ask for money today are swindlers. If someone asks for money we do not give it until he provides verification from a reliable Rabbi. If someone asks for food, however, we give him immediately. What if he is being deceptive? It is a potentially life-threatening situation, and we therefore provide food without delay. Today, most beggars in Israel do not ask for food because there are many soup kitchens, and if you offer them food, they say that they prefer money.
Is Giving Tzedakah to someone who is not poor a Mitzvah? - The halachic authorities discuss if one fulfills the mitzvah of giving tzedakah if the recipient is in fact not poor. They point to the Gemara in Baba Batra (9a and see Rishonim and Achronim) and they also discuss whether the intention of the giver matters, but for certain he loses out on the mitzvah by giving that money to someone who is not truly poor. Perhaps you will say that giving tzedakah is still worthwhile even if the person is not poor since it strengthens one's personal character traits (tikkun midot), as the Rambam explained in his commentary to Pirkei Avot (3:15):, that by performing an act over and over, one will achieve proper characteristic traits. This, however, does not occur when one is performing an act which is not beneficial. A person is cruel if he does not give to the poor, but he is not kind if he gives to the wealthy. We have to give to truly poor people. A person should not buckle under emotional pressure from a beggar: I have many children and a husband who is sick, you have a kippah but you are not really observant, you give a shekel and they throw it down, etc… If a person was poor before he asked for money at the Kotel, after a day he would no long be considered poor: They collect 1000 shekels a day!
Rabbinic Verification - Even providing rabbinic verification is problematic today. Anyone can print a Rabbi's letter or signature off the internet in thirty seconds. One time some people from a tzedakah organization in Ashdod came and asked for my signature. I did not know them and asked if they had other Rabbis' signatures. They told me that they had the support of the Lubavitcher Rebbe. I said: If so, I will blindly support it. Please send me the letter. When I received it, I saw that in the signature there was an extra "alef" in the last name "Schneersohn" and instead of being signed by the last Rebbe – Ha-Rav Menachem Mendel, it was signed by the previous Rebbe – Ha-Rav Yosef Yitzchak, who died almost sixty years ago! It was a forgery! Often times there are people who request money for yeshivot or organizations which do not exist, never existed, and will never exist. One time I signed a letter in support of giving money to the poor. I found out that they were giving $1000 to anyone about to be drafted into "Nachal Ha-Charedi" (Ultra-Orthodox unit in the army) to convince them not to join. They claimed they were poor: They were in great spiritual poverty if they were about to join Tzahal. I called and requested my name be removed from the letter, but they did not. I called again, no response. I called again, no response. I sent a letter, no response. I sent a letter from a lawyer and they called: "Why not talk like a mensch? Come on, let's talk," etc… We have to be extremely careful about where we give our money.
In sum: We only give tzedakah to people who we can verify are poor or to trustworthy organizations. Give to one, two, three trustworthy organizations. It is not possible to provide for every poor person in any event. Most beggars are not evil people, they are mentally and emotionally unstable. We do not judge them, but we only give tzedakah to genuinely poor people.

10 Relationships between Maran Ha-Rav Kook and Various Gedolei Yisrael that the Yeshiva World Should Know

[Collected by Mordechai Friedfertig.
Ha-Rav Aviner Shilt"a encouraged spreading its message]


1. The Praises of the Netziv

The Netziv – Rosh Yeshiva of the Volozhin Yeshiva - said about Maran Ha-Rav Kook: "He is equal to everyone else [in the Volozhin Yeshiva]", "There was never a student like this in Volozhin" and "If the Volozhin Yeshiva was established only for this great student – it would have been enough." Ha-Rav Reuven Bengis – Av Beit Din of the Edah Charedit – similarly said that the most important [student] in the Yeshiva is the son-in-law of the Rav of Ponevezh (Ha-Rav Eliyahu David Rabinowitz-Te'omim, Ha-Aderet – Maran Ha-Rav Kook's father-in-law).
[Tal Ha-Re'eiyah pp. 59-60, Shivchei Ha-Re'eiyah p. 45 and Be-Derech Ha-Torah Ha-Goelet p. 189]


2. The Chafetz Chaim: Know that he is holy and pure and anyone who impinges on his honor will not go unpunished.

The Chafetz Chaim once came to Ponovezh in his effort to organize Torah scholars who were Cohanim to learn matters relating to "Kodashim" (the sacrifices in the Temple), since the Temple would soon be built and therefore there would be a need to know the practical Halachah. He turned to Maran Ha-Rav, who was a Cohain (and who was stayed in his father-in-law's house), and asked him to focus on the laws relating to the Temple and sacrifices. A few days later, Maran Ha-Rav visited the Chafetz Chaim in the place where he was staying. The Chafetz Chaim said to him: "I have a request of you, but promise me from the outset that you will fulfill it." Maran Ha-Rav responded: "Since I trust that his honor will not request anything which is inappropriate from me, I promise to fulfill your request." "This is my request" – said the Chafetz Chaim – "When a Rabbinic offer comes before you do not refuse to accept it." Maran Ha-Rav, who had decided not to involve himself with the Rabbinate, found himself in a difficult position, and wanted to free himself and said: "In order to accept a Rabbinic position I would have to involve myself with the halachic authorities who discuss the issues involved, and I already promised his honor to involve myself with 'Kodashim.'" Chafetz Chaim thought hard and said: "I give up on your first promise, your Rabbinate is more important"…
[Bisdeh Ha-Re'eiyah p. 218, Sichot Ha-Re'eiyah p. 122, Tal Ha-Re'eiyah p. 90, Moadei Ha-Re'eiyah p. 231 and 550, Bein Shenei Cohanim Gedolim pp. 32-33 and mentioned in Bishelosha Be-Elul vol. 1 p. 35]


After Maran Ha-Rav Kook had served a while in the Rabbinate in one of the holy communities in the Exile, he received an invitation from the Chafetz Chaim to help him prepare a work on the service of the Cohanim when the Temple is standing. Maran Ha-Rav replied: If his honor permits me to remove the yoke of the Rabbinate which is upon me, I can fulfill the request which is extremely dear to me. The Chafetz Chaim answered: I have not found an individual as talented as you in administering a Rabbinate in Israel!...
[Ha-Re'eiyah Kook ztzvk"l of Ha-Rav Shmuel Baruch Shulman p. 36]

At a huge Rabbinical Conference in Vienna in 5683, one of the Rabbis made disparaging remarks about Maran Ha-Rav, the Chafetz Chaim (who was sitting at the dais) stood up shocked and said: "You insulted the Mara De-Atra (Rabbinic authority) of Eretz Yisrael." He left the conference and decided not to return to it. The Chafetz Chaim waited in his hotel to return to his city, and many people came to visit him or receive a blessing. When the members of delegation from Eretz Yisrael wanted to enter, he said: "I will not say 'Shalom' to those who caused dispute with the Rav of Yerushalayim (Maran Ha-Rav)!" And he added: "Know that he is holy and pure and anyone who impinges on his honor will not go unpunished."
[Bisdeh Ha-Re'eiyah p. 225-228, Sichot Ha-Re'eiyah p. 26-127, Malachim Bivnei Adam p. 211 and for additional information on the subject see Sichot Ha-Re'eiyah chap. 11 and Bein Shenei Cohanim Gedolim chap. 4]

In the year 5681, our Rabbi, Ha-Rav Tzvi Yehudah Ha-Cohain Kook (Maran Ha-Rav's son) traveled to Poland to meet with Rabbis and Chasidic Rebbes to convince them to join the "Degel Yerushalayim" movement which Maran Ha-Rav established to infuse the Zionist movement with Torah and holiness. At that time, the Chafetz Chaim came to Warsaw, and our Rabbi, who yearned to see the splendor of the most righteous person of the generation, went to where he was staying. He found him surrounded by people. After over an hour, our Rabbi approached to take leave from him. The Chafetz Chaim asked: "Are you a local?" Our Rabbi responded: "No, from Jerusalem," and he added: "Your honor was close with Reb Eliyahu David (the Aderet), father-in-law of my father." When the Chafetz Chaim heard whose son was standing before him, his face lit up and he joyfully said: "Your honor is the son of the Rav of Zimel, the Rav of Boisk, the Rav of Yafo, the Rav of Jerusalem? Then why does he speak about his grandfather? Tell me about your father! How is he? We are long-time, dear friends."
[Bisdei Ha-Re'eiyah p. 221, Sichot Ha-Re'eiyah p. 126, Shivchei Ha-Re'eiyah pp. 157-158, Be-Derech Ha-Torah Ha-Goelet p. 97, Tzvi Kodesh p. 146 and Bein Shenei Cohanim Gedolim pp. 36-37]

See Bisdei Ha-Re'eiyah pp. 217-231, Sichot Ha-Re'eiyah pp. 120-133 and the book "Bein Shenei Cohanim Gedolim" which discuss the special relationship between the Chafetz Chaim and Maran Ha-Rav Kook.


3. Ha-Rav Yosef Chaim Sonenfeld: A Blessing to be the Cohain Gadol

On Shavuot morning after davening Vatikin, Maran Ha-Rav Kook was walking in one of the alleyways near the Kotel and met Ha-Rav Yosef Chaim Sonenfeld. Ha-Rav Sonenfeld blessed him that he should merit serving as the Cohain Gadol in the Temple.
[Moadei Ha-Re'eiyah pp. 303-304 and see another blessing of Ha-Rav Sonenfeld to Maran Ha-Rav ibid.]

It once happened that Ha-Sonenfeld was honored to be a Mohel at a Brit Milah and Maran Ha-Rav was honored to act as the Sandak. The two Rabbis met at the door of the apartment where the Brit Milah would occur. After they exchanged friendly greetings, a problem arose: Who would enter the house first? Maran Ha-Rav respectfully suggested that Ha-Rav Sonenfeld enter first. But he responded: "His honor is a Cohain and the Chief Rabbi [of Jerusalem] – and the basic halachah is that he should enter first." Maran Ha-Rav humbly answered: "But his honor is greater in Torah than I am." They stood at the door without a decision as to who should enter first. The older houses in Jerusalem were built in such a way that there were two doors in each doorway – the left one was bolted closed and the right one opened and closed, allowing one person to pass through it. Maran Ha-Rav approached the opened door, struck his arm through it and unbolted the left door – and both of them entered at once!
[Melachim Kivnei Adam p. 64]


4. Ha-Rav Chaim Ozer Grodzinski: A Eulogy for Maran Ha-Rav at a Wedding

When the Chazon Ish left Vilna to make aliyah, Rav Chaim Ozer sent a letter to Maran Ha-Rav requesting his assistance. He began the letter: "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-Cohain Kook Shlit"a…"
[Bisdeh Ha-Re'eiyah p. 236, Chayei Ha-Re'eiyah pp. 388-389, Igrot Le-Re'eiyah #316 and Melachim Kivnei Adam pp. 106-107. Maran Ha-Rav's response is found in Shut Da'at Cohain #223]

There was a wedding in Elul 5696 in which Rav Chaim Ozer, Ha-Rav Shimon Shkop and many other great Rabbis attended. When news arrived that Maran Ha-Rav had died, Rav Chaim Ozer instructed Ha-Rav Shmuel Markowitz, Av Beit Din of Turatz to eulogize him. And this is what was done.
[This is quoted by Ha-Rav Tzvi Markowitz in Kovetz "Achiezer" #2 from the year 5628 and Davar Le-Dor – Kovetz Hespedim Al Rav Kook ztz"l p. 89]

See Igrot Le-Re'eiyah where there are tens of letters by Rav Chaim Ozer to Maran Ha-Rav with great respect and honor, and where it is possible to see the close relationship which existed between them.


5. Ha-Rav Isser Zalman Meltzer: We are Gedolim until we reach his doorknob

Ha-Rav Isser Zalman Meltzer, Rosh Yeshiva of Eitz Chaim in Jerusalem, said: "I was young when I arrived in Volozhin, and I looked with great respect at the greater students who sat on the eastern wall, and among them were prodigies who would become Gedolei Yisrael. But I remember well that looking at him [Maran Ha-Rav Kook] was completely different - even among the special he was distinguished by his uniqueness!"
[Tal Ha-Re'eiyah p. 71, Shivchei Ha-Re'eiyah p. 101 and the booklet "Az Nebabru Yirei Hashem" p. 13]

Ha-Rav Meltzer once visited Ha-Rav Chaim Ozer Grodzinski, and Ha-Rav Meltzer said about Maran Ha-Rav: "We are Gedolim until we reach his doorknob."
[Mi-Toch Ha-Torah Ha-Goelet vol. 2 p. 170, Le-Shelosha Be-Elul vol. 2 p. 101, Shivchei Ha-Re'eiah p. 202, Bisadeh Ha-Re'eiyah vol. 274, Malachim Kivnei Adam p. 430 and the booklet "Az Nebabru Yirei Hashem" p. 22]

Ha-Rav Meltzer said many times: "If only I could daven during Ne'eilah on Yom Kippur, with awe of holiness and feeling, like Ha-Rav [Kook] davens during weekday Minchah."
[Sichot Ha-Rav Tzvi Yehudah #51, Le-Shelosha Be-Elul vol. 2 p. 102, Orot Ha-Tefillah of Ha-Rav Y. Epstein (student of Ha-Rav Meltzer) p. 26, Shivchei Ha-Re'eiyah p. 200, Malachim Kivnei Adam p. 256 and the booklet "Az Nebabru Yirei Hashem" p. 29]

In the eulogy which Ha-Rav Meltzer delivered for Maran Ha-Rav in the Churva Synagogue in the Old City of Jerusalem, he said: "The True Torah was in his mouth" and "With the passing of Ha-Rav – the spine of Klal Yisrael is broken."
[Moadei Ha-Re'eiyah vol. 12, Le-Shelosha Be-Elul vol 2 p. 101, Shivchei Ha-Re'eiyah p. 15, Bisadeh Ha-Re'eiyah vol. 275 and Malachim Kivnei Adam p. 430]


See the booklet "Az Nebabru Yirei Hashem" from Amichai Kinerati for the close relationship between Ha-Rav Meltzer and Maran Ha-Rav.


6. The Chazon Ish Stands During the Entire Lengthy Speech of Maran Ha-Rav Kook

As related by the founder of the city of Bnei Brak, Rabbi Yitzchak Gershtenkorn: In the year 5694, Ha-Rav Kook was invited to the foundation stone laying ceremony for Yeshivat Beit Yosef (Novardok) in Bnei Brak, and he agreed to attend. During the celebration, in which the Chazon Ish also participated, Ha-Rav [Kook] gave a lengthy speech, with great passion regarding the Torah and Chasidut in Bnei Brak. During the entire time that Ha-Rav Kook spoke, those who attended sat comfortably in their places, while the Chazon Ish remained on his feet and listened intently to Ha-Rav Kook. Only when Ha-Rav Kook finished and sat down did the Chazon Ish sit in his seat. The matter was a wonder in the eyes of those present. Ha-Rav Tzvi Kagan, who was also there, added that when the speech of Ha-Rav Kook became lengthy, they suggested to the Chazon Ish to sit down, but he refused, saying: "The Torah is standing!"
[Pe'er Ha-Dor vol. 2 p. 32, Malachim Kivnei Adam pp. 340-341, Bisadeh Ha-Re'eiyah p. 247, Moadei Ha-Re'eiyah pp. 217-218 and Likutei Ha-Re'eiyah pp. 417-419]

Immediately upon arrival in Eretz Yisrael, the Chazon Ish turned to Maran Ha-Rav with a postcard asking him to clarify the correct procedure for redeeming "Ma'aser Sheni" (The tithe which would be brought to be eaten in Jerusalem). He began: "The Glory of the Honor of our Master Shlit"a".
[Igrot Le-Re'eiyah #310, bisadeh Ha-Re'eiyah p. 35, Chayei Ha-Re'eiyah pp. 119-120 and Moadei Ha-Re'eiyah pp. 217-218. Maran Ha-Rav's response is printed in Shut Mishpat Cohain #53-54 and see Pe'er Ha-Dor vol. 4 pp. 222-223]

The Chazon Ish encouraged his most gifted students to learn the halachic works of Maran Ha-Rav, and he would say: "Ha-Rav's way of learning and clarification of the Halachah is the truth of Torah."
[Re'eiyah Ve-chazon p. 10 and Bisadeh Ha-Re'eiyah p. 145]

See Bisadeh Ha-Re'eiyah pp. 233-248 where there are letters concerning Halachah and filled with respect and honor between Maran Ha-Rav and the Chazon Ish.


7. Ha-Rav Yitzchak Ze'ev Soloveitchik: The Glory of the Generation

The Brisker Rav wrote to Maran Ha-Rav Kook requesting help for a yeshiva student beginning with these words: "Great blessing for the honor of Ha-Rav Ha-Gaon, Ha-Gadol, the Famous One, the Glory of the Generation… The Prince of Torah, Our Teacher, Ha-Rav R' Avraham Yitzchak Ha-Cohain Shlit"a Kook. The Chief Rabbi in Jerusalem…" And Ha-Griz ended the letter: "I conclude with a blessing for all goodness for the glory of his genius Shlit"a, I respect and cherish the exalted nature of the glory of his genius with all feelings of respect and value."

Ha-Rav Yosha Ber (Ha-Rav Berel Soloveitchik), Ha-Griz's son and Rosh Yeshiva of Yeshivat Brisk following his father, once spoke harshly against Zionism. He was asked: And what about Ha-Rav Kook? He answered: "He is a Gadol." (from Ha-Rav Zalman Baruch Melamed).
[Ha-Rav Eliezer Melamed in the article "Ha-Rav Kook and Beit Brisk" which appeared in the newspaper "Be-Sheva" 5767 and Igrot Le-Re'eiyah #373]


8. Ha-Rav Moshe Feinstein: He was the Gaon of Geonim!

Ha-Rav Shabatai Rapaport, Ha-Rav Feinstein's grandson, related that in the year 5739, during Sukkot in Monsey, NY, Ha-Rav Feinstein was involved with writing a contrary view to a responsa of Ha-Rav Eliezer Waldenberg (Tzitz Eliezer). Ha-Rav Rapaport showed his grandfather a statement from Maran Ha-Rav Kook (relating to the issue) which Ha-Rav Rapaport found amazing. Ha-Rav Feinstein responded: "What is surprising, he was the Gaon of Geonim!"
[Likutei Ha-Re'eiyah p. 59]

Ha-Rav Nisan Alpert, Rosh Yeshiva at Yeshiva University, Rabbi of Agudat Yisrael, author of "Limudei Nisan" and Ha-Rav Feinstein's student for forty years, was one of those who eulogized his Rav in New York. He also spoke at a memorial evening for Ha-Rav Kook, on the 50th anniversary of his passing. When he was asked about the connection between his Rav and Ha-Rav Kook, he answered that Ha-Rav Feinstein was a "Chasid" of Ha-Rav Kook. Ha-Rav Feinstein said to learn his books and one will find great things. He also added, rhetorically, that he did not understand what people wanted from Ha-Rav Kook ztz"l.
[Likutei Ha-Re'eiyah p. 60]


9. Ha-Rav Shlomo Zalman Auerbach: I only use the term 'Der Rov', Maran, for Ha-Rav Kook.

Maran Ha-Rav Kook was the Mesader Kiddushin at the wedding of Ha-Rav Shlomo Zalman Auerbach. Ha-Rav Auerbach's brother-in-law, R' Shemuel Zelig, recalls how Maran Ha-Rav was honored with officiating at the wedding in the Jerusalem neighborhood of "Sha'arei Chesed." Although there were zealots who did not look upon this kindly, the groom's father – Ha-Rav Chaim Leib Auerbach – did not give in, because of the close relationship and deep respect between them.
[Ha-Torah Ha-Mesamachat p. 41 and Sefer Rabbenu p. 140 from the newspaper "Ha-Tzofeh"]


Ha-Rav S.Z. Auerbach said: If I say to you 'Maran' in Yiddish [Der Rov – Ha-Rav], know that I am referring to Ha-Rav Kook zt"l. I only use the term 'Der Rov', Maran, for Ha-Rav Kook.
[Sefer Rabbenu ibid. and the booklet "Or Shlomo" p. 24 and see note 34 where various testimonies to this fact are quoted]

Ha-Rav Auerbach honored Maran Ha-Rav with being the Sandek at the Brit Milah of his eldest son, R' Shmuel, who today serves as the Rosh Yeshiva of "Maalot Ha-Torah" in Jerusalem.
[The booklet "Or Shlomo" p. 21]

Maran Ha-Rav's picture hung together with pictures of other Gedolei Yisrael in Ha-Rav Auerbach's sukkah.
[The booklet "Or Shlomo" p. 28]

Ha-Rav Chaim Shteiner related that someone once published a book about Ha-Rav Yitzchak Elchanan Spector which also included disgraceful words about Ha-Rav Kook. Ha-Rav Auerbach said that it is forbidden to buy this book until it is corrected, and he also wrote a letter to the author asking him to fix it. He also met the author a few times and would always ask if the book was being fixed.

Ha-Rav Avigdor Neventzal related that Ha-Rav Auerbach would not hear the rulings of a particular Torah scholar because he besmirched Ha-Rav Kook's honor.
[Ha-Torah Ha-Mesamachat p. 308 and the booklet "Or Shlomo" p. 30]

Ha-Rav A. Yehoshua Zuckerman related that when someone mentioned in a talk about the horrible behavior of certain individuals against Maran Ha-Rav Kook, Ha-Rav Auerbach responded with great distress: I recommend that those who were brazen and dishonored Ha-Rav should go to his grave and ask forgiveness.
[Ve-Alehu Lo Vibol vol. 1 p. 83 and the booklet "Or Shlomo" p. 30]

And see further in the booklet "Or Shlomo" by Amichai Kinerati for the close relationship between Ha-Rav Auerbach and Maran Ha-Rav.


10. Ha-Rav Yosef Shalom Elyashiv Shlit"a: Ha-Rav Kook was greater than us!

R' Aryeh Levin, who often visited Ha-Rav Shlomo Eliyashuv, the author of "Leshem Shevo Ve-Achlama," met the latter's young grandson there – R' Yosef Shalom. Even then, R' Areyh recognized the unique greatness of R' Yosef Shalom. R' Aryeh once spoke with Maran Ha-Rav Kook about his sorrow that there was a wonderful, righteous, young Torah scholar who would a great match for his (R' Aryeh's) daughter, but the young man did not respond favorably to his suggestion (either because he thought he had better options or he was not ready to marry). Maran Ha-Rav asked for the identity of the young man, and told that is was R' Yosef Shalom Elyashiv. Maran Ha-Rav called for the young man and spoke to him. The younger R. Eliyashuv then accepted the proposal and the couple married. Maran Ha-Rav Kook served as the Mesader Kiddushin. When Maran Ha-Rav's name comes up, Ha-Rav Elyashiv often said that he was honored that Maran Ha-Rav performed his wedding.
[Parashah Sheet "Shevet Ha-Re'eiyah #31]


Ha-Rav Yosef Buxbaum, the director of the journal "Moriah” and student of Ha-Rav Shlomo Zalman Auerbach related:
It once happened that one of the editors of the "Otzar Mefarshei Ha-Talmud" (Treasury of Talmudic Commentators) included a ruling of Maran Ha-Rav Kook, but another editor removed it. I asked him why he removed the ruling: was it because he raised a difficultly with it and it required further study? He answered: "I didn't even look into the issue. I just think that a ruling of Ha-Rav Kook is not appropriate for 'Otzar Mefarsehi Ha-Talmud.'" I said to him: "From this moment, you are fired!" The editor did not accept his decision, and they went to Ha-Gaon Ha-Rav Yosef Shalom Elyashiv. Ha-Rav Elyashiv was shocked and said to the editor: "Did you know Ha-Rav Kook?! You should know – he was holy. He did not belong to our generation, and in his generation, they did not properly understand him. Reb Yosef was certainly permitted to fire you. I would have done the same thing."
[Weekly parashah sheet "Shevet Ha-Re'eiyah #31 and #50]


It is related that Rabbanit Elyashiv once heard words which impinged upon Maran Ha-Rav's honor, and it caused her so much pain that she physically suffered from it for many days.
[Tzadik Yesod Olam p. 232 and Parashah Sheet "Shevet Ha-Re'eiyah #50]


Ha-Rav Elyashiv once wrote a halachic ruling, and after he finished someone showed him a different opinion which Maran Ha-Rav had written on the subject. Ha-Rav Elyashiv immediately ripped up his ruling and changed his opinion to that of Maran Ha-Rav.
[Parashah Sheet "Shevet Ha-Re'eiyah #50]


Ha-Rav Elyashiv once mentioned a particular teaching of Maran Ha-Rav. Someone who was present said that Rabbi so-and-so, one of the greatest Rabbis of the generation, sayid otherwise. Ha-Rav Elyashiv simply responded: Ha-Rav Kook was greater than us!
[Parashah Sheet "Shevet Ha-Re'eiyah #50]

Studying secular subjects on Shabbat

Q: Is it permissible to study secular subjects on Shabbat?
A: This is a dispute between the Rishonim. The Rambam wrote in his commentary on the Mishnah (Shabbat chap. 23 and quote in the Beit Yosef Orach Chaim 307) that it is forbidden to read books of wisdom, which are not Torah, on Shabbat and Yom Tov. This is interesting since the Rambam is usually thought to be the authorities most open to general wisdom. But according to the Ramban (Beit Yosef ibid.), it is permissible to read medical books since they contain wisdom. These two opinions at quoted in the Shulchan Aruch (ibid. #17): "It is forbidden to study on Shabbat and Yom Tov aside from words of Torah, and even books of wisdom are forbidden, and there is an opinion which permits it." The Mishnah Berurah (380:65) indicated that we act leniently but it is proper to be strict. The basic halachah is therefore that it is permissible to learn secular subjects on Shabbat but it is certainly proper to be strict. If one follows the permissible view, it includes school reading or studying for a test on the condition that one enjoys it. If such activities cause stress and fear over a test, one should refrain from studying.
It is related that the Rama once quoted a thought from Aristotle in one of his Teshuvot, and the Meharshal was upset that instead of learning Torah he learned Aristotle. The Rama responded that he was free from transgression, and even though he brought a quote from Aristotle, heaven and earth can testify that he did not learn any of his books. On Shabbat, when others were taking walks, he would learn Moreh Nevuchim and books about nature, and he saw the thought from Aristotle there. During the week, he only learned Gemara and Halachah (Shut Ha-Rama #7). We therefore see that instead of taking a stroll on Shabbat afternoon, the Rama strolled in books about nature.