Supplementary and Concluding Notes on R. Zadok Hakohen
MODERN RABBINIC
THOUGHT
By Rav
Shiur
#29:
Supplementary
and Concluding Notes on R. Zadok Hakohen
R. Yeshayahu Hadari raises an intriguing suggestion to explain why much
of R. Zadoks thought revolves around the chagim. The obvious explanation contends that
chassidic works focus on the holidays because that is when the chassidim visit
their rebbe, who teaches them Torah relevant to the festive days. R. Hadari notes a deeper reason. We have pointed out a historical bent in
R. Zadoks works in which he outlines changing approaches to Torah over the
course of Jewish history. Someone
with historical sensitivity may be drawn to the holidays, since each holiday
manifests a different stage in the historical process.[1] Indeed, R. Zadoks analysis of Chanukah
and Purim reveal this type of thought.
In a different article, R. Hadari adds two other insights. Unlike other chassidic thinkers who
present brief ideas, R. Zadok works out a comprehensive worldview in which he
covers topics in their entirety. He
also mentions the heavy presence of halakhic citations in R. Zadoks work. R. Zadoks approach weaves aggadic,
midrashic, and kabbalistic sources together with halakhic material. In R. Hadaris words, the Admor
and the Gaon meet.[2]
Elman
notes an intellectual emphasis in R. Zadoks thought. Kabbalistic and chassidic thought
commonly state that various phenomena include both good and evil and that the
Jewish people must extract the good.
This raising of the sparks may be the entire point of exile. While other thinkers apply this
principle to many different kinds of phenomena, R. Zadok restricts his attention
to the world of ideas. The
clash with Egyptian, Babylonian, or Greek civilization interests him primarily
in terms of intellectual trends.
The
focus on Torah finds expression in another passage cited by Elman. R. Zadok certainly loved the land of
Israel and he seriously contemplated moving there toward the end of his
life. Nonetheless, he
envisions the prophet Yechezkel going into Babylonian exile with great joy
because Yechezkel understood the flowering of Torah that would take place in
Bavel. The ability to see
joyous aspects of exile stems from R. Zadoks great love of Torah.[5]
Those
interested in R. Zadoks outlook on the Gentile world will also find Elmans
article quite helpful. R. Zadok
contends that Jewish distinctiveness stems not from historical choices but
rather from their very ontology.
Circumcision on the eighth day symbolizes this point. We circumcise a baby before he enters
the world of choice to indicate that Jewish sanctity begins in the womb.[6] The term matan
Torah conveys the same notion. A gift (matana) differs
from a reward in that it is unearned.
Am Yisrael did not receive the Torah because of some choice we
made in history; we received it due to the nature of our essential being.[7]
I
must admit that I find these ideas problematic both in terms of the
deterministic elements and the association of non-Jews with the negative forces
of the universe. R. Zadok even
suggests that Jews who are attached to material pleasures actually do so for the
sake of Heaven, whereas Gentiles who perform mitzvot truly lack
idealistic motivations.[8] I see little evidence for such
assumptions in the interactions I have had with both Jews and
Gentiles.
In
an earlier shiur, I cited a passage in which R. Zadok defends Rambams
identifying maaseh bereishit with the Gentile wisdom of physics. R. Zadok also suggested that the Greeks
knew many of the ideas found in the Zohar. However, Jewish wisdom still differs
from Gentile thought in that the Jewish sages internalize the wisdom until it
affects their behavior. In the
interest of balance, it should be noted that R. Zadok explicitly denies the
identification in his Sefer Ha-zikhronot. There, he faults Rambam and contends
that contemporary scientists already reject much of what Rambam included in
Hilkhot Yesodei Ha-Torah.[9] In the same part of the work, he
criticizes attempts to integrate kabbala and philosophy such as that of R. Moshe
Isserlis in Torat Ha-ola.[10]
Interestingly,
R. Zadok was well aware that kabbalistic study presents dangers as well. The notion of the sefirot
can easily lead to an anthropomorphic conception of God. Shabbetai Tzvis deviancy may have been
rooted in kabbalistic sources. Some
kabbalistic texts rely on sexual imagery that fueled this sects desire for
religiously legitimated orgies.[11] R. Zadok rejects the idea that we
should direct specific prayers to particular attributes. An earlier rabbinic writer contended
that addressing prayers directly to God would anger God, just as a king might
become upset if bothered with a request that should really go to a particular
minister. R. Zadok forcefully
rejects the analogy. God is not
distinct from His attributes in the way that a king is independent of his
ministers. We must direct all our
prayers to the identical divine address.[12]
At
the same time, R. Zadok is not a modern rationalist. He wholeheartedly endorses the existence
of angels. He raises the question
of why Gods governance should employ angels, but the question does not truly
trouble him because our limited logic should not influence us to doubt the
simple reading of Tanakh and Chazal.[13] Along similar lines, R. Zadok
forcefully criticizes Abravanel for suggesting, contra Bava Batra 15a,
that Yehoshua did not author Sefer Yehoshua. He cites Abravanels arguments and
attempts to refute them. In truth,
he thinks the arguments irrelevant since we cannot challenge words of
Chazal rooted in ruach ha-kodesh. He says that a thousand proofs would
not convince us that a piece of gold is truly stone.[14]
R.
Zadok exhibits very powerful deference to Chazal but shows considerable
independence vis-א-vis the rishonim. He criticizes Rambam or Ramban without
much hesitation. Even though all
traditional Jewish writers incline toward greater respect for Chazal than
for post-Talmudic authorities, I believe that R. Zadok widens the gap between
the two more than other rabbinic writers.
Aggadic
Interpretation
Although
he never wrote a commentary on aggada, R. Zadoks various works include many
insightful aggadic readings. I
found Divrei Soferim particularly helpful in this
regard.
There
was an elderly woman who came before Rav Nachman. She said to him: "The Reish
Galuta (Exilarch) and all the rabbis of the Reish Galuta's court are
sitting in a stolen sukka."
She cried out, but R. Nachman did not pay attention to her. She said to him: "A woman whose
ancestor (i.e. Avraham Avinu) had three hundred and eighteen slaves cries
out before you, and you don't pay attention?" R. Nachman said to [his
students]: "She is a complainer,
and she shall receive only monetary compensation for the wood." (Sukka
31a)
This
story raises several questions. Why
did Rav Nachman ignore this poor woman's plight if the Reish Galuta's
workers had indeed taken her wood?
Why should she only receive compensation and not the very items that were
stolen? Why does the woman make
reference to Avraham and the three hundred and eighteen slaves with which he
vanquished the four kings? Is this
point somehow relevant to her case?
R.
Zadok explains[15]
that Avraham symbolizes a crucial component of Judaism. Avraham and Sarah had already despaired
of having children when the angels came to tell them that they would have a
son. Thus, the continuity of the
Jewish people was assured only after complete despair had set in. God arranged for Jewish peoplehood to
begin in this fashion so that it becomes an entrenched principle that Jews
should never despair.
Avraham
displays a refusal to despair when he courageously engages the four kings in
battle. After all, they had just defeated the five kings, and were presumably a
fearsome enemy. When Avraham assembles his three hundred and eighteen men, they
too become a symbol of not giving up.
R. Zadok then presents a gematria that even those not enthusiastic
about gematriyot should love.
The numerical value of the word ye'ush, despair, is three hundred
and seventeen. Relying on the rule
that a gematria can be off by one, R. Zadok argues that though this
number of men numerically equals despair, their achievement in fact demonstrate
man's ability to transcend despair.
I would slightly alter R. Zadok's insight. Since the three hundred and eighteen men
represent moving beyond despair, they add up to one more than the numerical
value of ye'ush.
According
to Halakha, a thief is allowed to keep a stolen item and merely pay its value
when the item has changed possession (shinui reshut) and the original
owner despairs of ever getting it back.
If so, we can understand R. Nachman and the elderly woman. R. Nachman
assumed that she must have given up hope once the powerful forces of the
Exilarch took her wood. Therefore,
she was legally entitled only to financial compensation. The woman responded that she was a
daughter of Avraham, with his three hundred and eighteen men. In other words, despite the odds, she
had not given up, and was legally entitled to the wood.
Of
course, this leaves open the question of why R. Nachman still did not listen to
her. Rashi explains that there was
a rabbinic edict allowing thieves who had stolen materials and used them in a
building to keep the building standing and merely reimburse the owner. This edict was intended to make it
easier for thieves to repent.
According to Rashi, R. Nachman may have conceded that the woman had not
despaired, but he denied her the wood on other grounds.
R.
Zadok's reading should have deep resonance for students of Jewish history. He is not claiming that any unrealistic
plan devised by Jews will succeed just because they are the descendents of
Avraham. At the same time, when
historical forces place us in a precarious situation, we should remember Avraham
and his three hundred and eighteen men.
R.
Ami taught: Doegs Torah was only from the mouth and outward. (Sanhedrin
106b)
A
sign of Bilam's ignorance is that he praised himself. (Zohar, parashat
Balak)
These
two sources lead Rav Zadok to a profound psychological insight regarding the
incommensurability of wisdom and arrogance. He states that Bilam actually seems
to be quite learned
so the Zohar must be referring to Bilam's lack of internalized
knowledge. When
knowledge fails to penetrate into the deeper recesses of the human personality,
arrogance results.
If
our knowledge impacts positively upon the world, or enables us to become more
ethically sensitive or spiritually alive, then that knowledge has found a worthy
home, and we will find satisfaction in our learning. On the other hand, if our knowledge has
no effect upon the world, or upon our personality, then the knowledge finds no
expression and we end up wondering what our years of study have produced. At that point, the only thing left to do
with our knowledge is to brag about it.
Envision two brilliant academics, one who goes about the days scholarly
work with quiet dignity, and the other constantly attempting to show off his or
her knowledge. Rav Zadok's insight
lies at the root of the difference between them.
The
Talmudic imagery of wisdom "from the mouth and outward" takes on great
resonance. For Rav Zadok, that
image conveys both the lack of internalization of knowledge, and the need to
brag about it.[16]
Divrei
Soferim
also includes examples of R. Zadok finding religiously existential meaning in
halakhic topics. The gemara
(Megilla 14a) questions the absence of Hallel on Purim and provides three
explanations. Perhaps we do not say
Hallel on a miracle that occurred in the Diaspora. Perhaps the recital of the Megilla
functions as the Hallel.
Alternatively, the joy of the story remains incomplete as the Jews still
find themselves "servants of Achashverosh." The Pesach story reflects total
salvation, but the Purim story represents a reprieve of great significance that
does not permit a sense of complete redemption.
Yet
the absence of Hallel does not mean an absence of celebration. We do make Purim
a holiday and a quite joyous one at that.
R. Zadok sees Pesach and Purim as two important paradigms. Pesach represents completely leaving the
darkness. Purim, on the other hand,
serves as a model for finding the ability to cope with remaining in the
darkness. Even if both do not merit
Hallel, both are worthy of celebration.[17] It behooves us to remember this, as
instances of complete salvation are few and far between. We must take joy in and show gratitude
for the ability to make it through difficult times, even when our problems do
not depart entirely.[18]
[1] R. Yeshayahu Hadari, Shir shel Yom Be-torat R. Zadok Ha-kohen,
Sinai 53 (5723), p. 75.
[2] R. Yeshayahu Hadari, Purim Be-mishnato shel R. Zadok Ha-kohen
(Rabinowitz) me-Lublin, Sinai 46 (5720), pp. 353-354.
[3]
[4]
[5] Pri Tzaddik Sukkot, no. 18.
[6] Or Zarua La-tzaddk, p. 6.
[7] Or Zarua La-tzaddk, p. 5.
[8] Tzidkat Ha-tzaddik, no. 257, Machshavot Charutz, no.
6.
[9] Sefer Ha-zikhronot, p. 58.
[10] Sefer Ha-zikhronot, pp. 64,
71.
[11] Sefer Ha-zikhronot, p. 64.
[12] Sefer Ha-zikhronot, p. 66.
[13] Sichat Malakhei Ha-sharet, p. 36.
[14] Or Zarua La-tzaddik, p. 50.
[15] Divrei Soferim, no. 16.
[16] Divrei Soferim, no. 15.
[17] Divrei Soferim, no. 32.
[18] My analysis of the three passages in Divrei Soferim appeared in
an earlier form in my VBM series on Talmudic Aggada and will appear in my
forthcoming Fresh Fruit and Vintage Wine: The Ethics and Wisdom of the
Aggada.
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