Hello Everyone,
In this shiur we studied how Rav Kook understood an idea found in the Gemarah which became one of the central tenets of Chassidic thought. Specifically, how Rav Kook understood the statement “. צדיק גוזר והקב”ה מקיים”
The idea appears (and is expressed somewhat differently in each location) in three suggyaot. It appears once in masechet Moe’ed Katan and twice in masechet Shabbat. In Chassidut, this idea was taken as an expression of the unique position that the tzaddik occupies in this world. This is how the Maor vaShemesh explains this idea in his commentary to the Torah:
“ובאמת בשכל האנושי אין להבין זאת, שהצדיק יוכל לבטל גזירות המקום ב”ה, רק שרצונו יתברך גזר כן, שהצדיק הדבוק בו יתברך שמו – יהיה לו כח וממשלה לבטל גזירות רעות, ולגזור גזירות טובות.”
The Maor vaShemesh says that the ability of the tzaddik to issue decrees which Hashem will carry out is not something which we can comprehend. But despite its incomprehensibility it is true- Hashem carries out the decrees of the tzaddik.
In the Chassidic reading of these suggyaot we are taught that the decrees of the tzaddik are not always in a concert with Hashem’s plan. Hashem’s original plan for certain people can be changed when the tzaddik intervenes and acts as he sees fit to do.
Rav Kook understands the these suggyaot differently. Here is the first suggyah from masechet Shabbat:
תלמוד בבלי מסכת שבת דף נט עמוד ב
…. ותו דרבי חנינא לא סגי דלא מליך דכי הוה קא ניחא נפשיה דרבי אמר חנינא ברבי חמא יתיב בראש וכתיב בהו בצדיקים ותגזר אמר ויקם לך וגו’
The Gemarah asks how did Rav know that Rabbi Chaninah was the head of the yeshiva in Israe. The Gemarah answers that it was inevitable that Rabbi Chaninah would ascend to that position because Rabbi Yehudah said on his death-bed that Rabbi Chaninah will be the head of the yeshiva.
A Chasid such as the Maor vaShemesh would explain that Hashem acceded to the request of Rabbi Yehudah. Rav Kook’s explanation is almost totally opposed to the Chasidic view of the tzaddik. Rav Kook says it is not that the tzaddik expresses a wish that Hashem fulfils. The contrary is true. The tzaddik is one who has achieved a profound grasp of Hashem’s will. The tzaddik expresses the will of Hashem. Rabbi Chaninah was worthy in Hashem’s view of being the Rosh Yeshivah; all that Rabbi Yehudah did was to express Hashem’s will.
This is what the Gemarah says a little later in masechet Shabbat:
תלמוד בבלי מסכת שבת דף נט עמוד ב
ותו דרבי חנינא לא סגי דלא מליך דכי הוה קא ניחא נפשיה דרבי אמר חנינא ברבי חמא יתיב בראש וכתיב בהו בצדיקים ותגזר אמר ויקם לך וגו’
For a Chasid this Gemarah says it all; the tzaddkik can overturn a Divine decree. Rav Kook again gives a different expalanation of the this Talmudic idea.
Rav Kook says that the decrees of Hashem which govern earthly events were created by Hashem to regulate ordinary life. Ordinary people lead lives of “fluctuating morality.” Most people are usually moral and suffer from occasional moral lapses. Hashem’s decrees are made with the hope that they will lead people to refrain from sinning. But tzadikim are not like most people. Tzadikim are totally righteous. Hashem’s decrees[1] aren’t needed by tzadikim. The tzadik does not overturn Hashem’s decrees according to Rav Kook. Rather, the tzadik elevates everyone who lives in his surroundings. In the environment of the tzadik there is no need for a heavenly decree to ensure that people don’t sin.
Chasidism sees the tzadik as an intermediary who could speak to Hashem on behalf of those in need. Rav Kook saw the tzadik as a person who lived a life totally aligned with Hashem’s will. The tzadik, according to Rav Kook brought people closer to the will of Hashem.
[1] Which Rav Kook seems to identify with the laws of nature.