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When
God Becomes History
Historical Essays of
Rabbi Abraham Isaac Hakohen Kook
An excerpt
The Lamentation in Jerusalem
On the death of Dr. Theodor Herzl
The twentieth of Tammuz, 5664/1904
On that day the lamentation will be great in Jerusalem, like the lamentation
of Hadadrimmon in the valley of Megiddon.
The sages said that Jonathan ben Uziel translated the Prophets into Aramaic
and the Land of Israel trembled for an area of four hundred parasangs
by four hundred parasangs. The reason for the disturbance was that contained
in the Prophets are things which are not explicit but veiled, namely this
verse. As Rav Yosef said, “Were it not for its Aramaic translation,
one would not know to what the verse refers.” The sages report that
Jonathan ben Uziel stood up on his feet and declared: “It is I who
revealed Your mysteries to men. He Who spoke and the world came into being
knows full well that I did this neither for my honor nor for the honor
of my father’s house, but only that controversy not proliferate
in Israel.”
We should inquire what was the veiled reference contained in this verse
that was revealed by Jonathan’s paraphrase, “Like the lamentation
for Ahab son of ‘Omri who was killed by Hadadrimmon son of Tabrimmon
in Ramot Gil’ad, and like the lamentation for Josiah son of Amon
killed by Pharaoh Necho in the valley of Megiddo.” Furthermore,
how did revelation of this divine mystery prevent proliferation of controversy?
Now our sages said this lamentation will be for Messiah son of Joseph
who is killed. The entire concept of two Messiahs, Messiah son of Joseph
and Messiah son of David, requires explanation. Why the need for two Messiahs,
when the goal is to have one man preside over the entire Jewish nation?
As it says, “And David My servant shall be prince unto them forever.”
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The key to understanding this dichotomy lies in examining the individual
human being. God created in man a body and a soul, and corresponding to
them, forces that strengthen and develop the body, as well as forces that
strengthen and cultivate the soul. Ultimate wholeness is achieved when
the body is strong and well developed, and the soul, vital and cultivated,
leads all the faculties of the body in the service of the intellect, which
is God’s will in His world. So on the collective level of Israel,
God ordained these two faculties: a faculty corresponding to the physical
entity, that aspires to material improvement of the nation [see note 48],
and a second facet devoted to the cultivation of spirituality. By virtue
of the first aspect, Israel is comparable to all the nations of the world.
It is by dint of the second aspect that Israel is unique, as it says:
“The Lord leads it [Israel] alone”; “Among the nations
it [Israel] shall not be reckoned.” It is the Torah and unique sanctity
of Israel that distinguish it from the nations.
Originally, these two faculties were assigned to the two tribes destined
to rule Israel, Ephraim and Judah, which is another way of saying Joseph
and Judah. “The deeds of the fathers are a sign to the sons.”
Just as in the beginning, Joseph was the provider sent by God to save
many from starvation, who sustained Jacob and his sons materially when
they came to Egypt looking for grain [so in future generations, the descendants
of Joseph would develop the material side of Jewish national existence].
Joseph is paradigmatic in other ways as well: Joseph was swallowed up
by the nations.
He was also fluent in seventy languages. This last point symbolizes the
contiguity between Israel and all the nations of the world. Despite this,
Joseph knew the power of his holiness. It is for this reason that “Esau
succumbs only to the children of Rachel [i.e. Joseph].” As the adage
goes, “The ax handle that fells the forest is made of wood.”
Judah on the other hand, symbolizes that which is distinctive about the
Jewish People: “Judah became His sanctified one.” Whereas
of Joseph the Psalmist says, “Shiloh, a tent pitched among men.”
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