The Imrei Emet (Rav Avraham Mordechai Alter) was asked to intervene and to arbitrate between Rav Sonnenfeld and Rav Kook. This intervention was needed after Rav Kook’s book “Orot” was banned and he was placed into herem and an impartial mediator was required.(Note that neither Rav Sonnenfeld or Rav Diskin were aware of the ban initialy and that it had been made without their permission, although they subsequently did not protest the contents of the ban)
Here is the copy of the letter from the Introduction to R’ Bazalel Naor’s translation of Orot [pg 25 – pg 28]. In an upcoming post I hope to comment on this letter as well as the letter of Rav Frank posted earlier.
“As I wanted to strengthen the Agudah, I observed that what prevents the consolidation and expansion of Agudat (Shelomei Emunei) Yisrael in Jerusalem, is the fact that the administrators of the Agudah there have been totally drawn into the controversy of the rabbis. Consequently, persons who do not want to enter into controversy cannot be counted among the members of the Agudah, all the more so, those persons who support the Rav, the Gaon R. Avraham Kook, may he live. And though the latter proposed to me that hey form a separate Agudah – nevertheless, I could not give my approval that there be several Agudot within Jerusalem among the Orthodox, for I hope that it is necessary (and possible) for peace to reign in the city whose name is Peace.
In ways which I deemed appropriate, I began to implement at least a partial peace, to begin with.
In the Diaspora, there was a conception, a picture other than the reality. It was reported that the Rav, the Gaon R. Avraham Kook, may he live, is an “enlightened” rabbi and mercenary. They opposed him with bans and insults. The editorial boards of Der Jud and Ha-Derekh carried one sided reports. This is not the way to hear from only one side – no matter who.
The Rav, the Gaon R. Avraham Kook, may he live, is a man of many-sided talents in Torah, and noble traits. Also, it is public knowledge that the loathes money. However, his love for Zion surpasses all limit and he “declares the impure pure and adduces proof to it,” reminiscent of the one [= Rabbi Meir] who the Rabbis said in the first chapter of Eruvin(13b) “had no equal in his generation” and therefore, the “the final halakha did not follow his opinion.” From this came the strange things in his [=Rav Kook’s] book. I argued much with him, that even though “his intention is good, his actions etc. [=are not good], for he extends a hand to sinners while they are yet in rebellion and desecrate all that is holy. He says he is emulating the ways of God, as it is written “You extend a hand to sinners, etc.” I say that on this account we confess, “Because of the hand which was sent against your Temple”. The building of “youths” is destruction, even concerning the construction of the Temple. As write Rashi (Nedarim 40a).
True, in Vienna [= at the Agudah convention] too it was resolved not to vitiate the promise of rights granted to us in Erets Israel, or even to delay them, God forbid – for good can come from any place – but to glorify the athletics of sinners and to flatter them in such a shocking manner, to extend peace to themas they were ministering angels – this outrages the pious beyond description. Also, his theory of uplifting the sparks is a dangerous road. As long as they do not return from sin, the sparks have no reality. Thus, he endangers pure, innocent souls who will connect in this way to the sinners, through the power of the beauty of Japhet. It is also dangerous for the one who delves in this, as our Rabbis, of bleed memory, taught us. Behold the wisest of all men [= Solomon] delved into this to uplift these sparks, as interpreted by our Sages. In this regard, it states, “Can a man stir a fire in his lap?!” (Proverbs). Therefore our Rabbis said (Avot) “Wise men, be careful of your words!” Concerning the wisest of all men [=Solomon], they said (Shabbat 30b) they attempted to suppress the Book of Ecclesiastes, even though later they retracted, stating that Solomon had written well. Why did they tell us that they had thoughts to suppress it? – only to teach us so concerning even a great man.
It it difficult for me to write at great length, so I will be brief. I initiated the peace and convinced the Rav, the Gaon R Avraham Kook, may he live, and he gave me a written signed assurance which states that even though his intention was for the sake of heaven, despite this, having heard that desecration of the Name and lessening of the honor of Heaven came about because of expressions of his book, for the sake of Heaven he nullifies those expressions and words.
Afterwards, I met with the elder rabbis, the Rav, the Gaon R.Hayiyim Sonnenfeld and the Rav, the Gaon R. Yeruham Diskin, may they live, that they annul the Kol Shofar, the herem(ban) and the insults. They are willing to sign on this, being as the Rav, the Gaon R. Avraham Kook, may he live, wrote the above. However, they add that they only wrote letters to judge whether these expressions are kosher, around them there was much tumult, and without their knowledge, surrounding their letter were published the Kol Shofar and the herem (ban). However, they also did not want to protest to these individuals, as long as the strange offending expressions remained. Among these zealots there are also many whose intentions are the sake of heaven, and with many I established a covenant of live, for their company is pleasant. But it is explained in ‘Akedat Yitzshak [= by R. Yitshak Aramah] section Pinhas, on the verse, “Not in the noise is God,” that such a way cannot be. If they would have gently approached R. Avraham Kook, may he life, in the beginning, they could have persuaded him to annul these expressions – without necessitating the shaming of a scholar and fanning the flame of controversy. For all side, it is necessary now that the Orthodox come there [= to E. Israel] to settle. It is understood that there is required a union of all the God- fearing there, in order that the settlers can concentrate properly and preserve Judaism without mixing with others. Therefore the brining of peace is imperative and though I have not yet concluded it, I did initiate it. When, in the course of time, rabbis and zaddikim arrive there – as promised at the meeting in Warsaw – they can work out the other details. For I heard from the Rav, the Gaon R. Avraham Kook, may he live, that he is neither a Zionist nor a Mizrahist, but being the rabbi of all, he must bring all close. He knows that one Orthodox Jew settling there is worth more than the settlement of a thousand secularists.
Even before a complete peace is concluded, if only the mutual mocking would stop, the Rav, the Gaon R. Avraham Kook would recognize the Beit Din (Ecclesiastical Court) of the Rabbanim, the Geonim R.Hayyim Sonnenfeld, may he live, and R.Yeruham Diskin, may he live. More so, Rav Kook even considers it beneficial. Since he is also in touch and contact with the secularists, in his capacity as Chief Rabbi, it is good that there be somone to arouse him on certain issues – of course in peaceful manner, without shaming and insulting.
Behold, from the above words of the Rav, the Gaon R.Avraham Kook, may he live, you can his traits – for even though most of the inhabitant of the Holy City and many of the rabbis side with him, nevertheless, he gives respect the older rabbis.”
