And the mature researchers using common sense joined with clear and correct emotions, know how to appreciate the value of everything and how to integrate all the opinions in such a way that each one completes what is lacking in the other, even when they seem to be conflicting. This is the lofty outlook, that stems from the true divine perception [of God as he] "who is able to accomplish all things and is omnipotent.

And one must be very careful to differentiate between this inclusive outlook, which knows how to penetrate each viewpoint and to appreciate each feeling according to the depth of its value and between the cold tolerance, which stems from the spiritual world not occupying its [proper] place in the soul. [According to Rav Kook, there are two types of tolerance regarding ideas. The first, which he supports, is a recognition that all ideas have a divine source and therefore must have some value.

The second which he condemns, is an apathetic tolerance of any idea, and a disrespect for the importance of divine truth.] The latter must recede from the light and brightness of life, while the former will grow and blossom, forever at a greater level, until the day when the land "is full of the knowledge of the Lord," for then "they shall not hurt nor destroy in all my sacred mountain [Israel]. And with the attainment of scientific wealth and the elaboration of each theory in detail, the power of the original peace which unifies all things will be very great.

And now let us get back to fasts. We see with our own eyes that the whole world, especially the world of life, is improved not by the joining of limited powers that are working each within its own bounds; rather, by the joining of powers, with each one striving to expand beyond its bounds. When the powers meet they press and check each other, and it is through such jostlings that the phenomenon of life comes into being. This is the law in nature and it is so even in the nature of mind and ethics. And this is the radiant light of Loving kindness [the sefira of Chesed – of life which is always filled—in all its facets—from the source of the Infinite, so that they [the powers] cause life both in their state of strength and bursting forth, and in the state of being pressed and contained. And therefore the physical forces of men must be healthy and full, not only to the extent required by ethical bounds, but to a greater extent.

This is how things should be when the world is in its correct state. The extra physical energy should properly be channeled into an effort toil for the lofty ethic. [This labor] is the toil of Torah and commandments. In order to deepen their impression and to strongly fix their value on life, these have obstacles opposing them, whether social obstacles or obstacles originated in mankind's aspirations not being properly matured.

It is through this [dialectical] struggle that it [the extra flow] fulfills its purpose. Man was also not created such that he would not sin at all, rather, he should be wary of sin, and if he errs and sins he should repent. Repentence itself is also a wondrous awakening of life. From the general point of view [looking at existence as a whole], the engagement in destruction for the sake of building anew is also called construction. It is therefore understood that the individual who has more powers than he actually needs, above what is required for the sensitivities of the required service [prayer, sacrifices, etc.], so that even the toil [needed for] research and study are insufficient to set [his] powers in the proper proportion, for him fasting becomes a holy duty, in most cases necessary in accordance with his physical condition, as certainly for his ethical well-being.

Only the wild tendency towards gluttony will somewhat suffer, and this is just an added beauty to the desired goals of a fast. But all the parts of the body and soul will gain value and beauty as well as harmonious strength. This is the fast glorified by Torah sages. Therefore it is self-evident that at a time when the world is imperfect and due to the defective practices of the blemished civilization, the powers are deficient, to the extent that not only does man not have a surplus of strength required for practical and theoretical work, but he lacks much of what is necessary—then fasting is a sin and not a commandment.

This also applies, somewhat, to the national fasts which we observe in commemoration of the [Temple's] destruction: the lack of the national service [the prayer services and the sacrifices], which destroys much of proper national life, causes extra powers to accumulate in the nation as a whole.

The consequent ethical remedy [for this] is to drain them by means of a fast. [These fasts were also] instituted as a reminder that the use of the extra powers for evil caused us to lose our national happiness. "Whose interests are lyre and lute, timbrel, flute and wine; but who never give a thought to the plan of the Lord, and take no note of what he is designing. Assuredly, my people will suffer exile for not giving heed."

As for dreams: from a clear perspective of the knowledge of the Lord, we are led to conclude that our inner world is conducted in ways no less accurate and precise than the external world. Therefore, it is impossible that the state of dreaming, which takes up a considerable part of life, is not bound in a secure knot to life as a whole, both physical and ethical. And since, as a general rule, it is impossible for a person correctly to perceive his inner state — his true relation to the divine ideas, which is the basis for happiness and ethics, his inclination towards happiness and good as such, not as the result of any external cause—and [to know] according to this, the value of his powers in regard to their use and needs.

Such an inner inclination is therefore better recognized in an instinctive way, so that not only the rational mind recognizes it. The power of free imagination, together with rational analysis, put the matters in their [proper] place, and clarify the impressions which stem from the innermost content of the self-conscious. Dreams are indeed the most reliable [key] to an honest heart, since this is the content of the perception of dreams and of the soul's inner emotions as a whole.

And with regard to dream-fasts: in general it is proper to give respectable place in life to the feelings of the soul they are, without too much sophistication, for this is the essence of the [true] wisdom of life. Therefore when the psychological state demands that a man fulfill its need by means of some form of [voluntary] suffering or affliction, of which fasting is the most natural, then it is worthy to make place for it. And the same [applies to] the value of [a fast] in remembrance of a dear and beloved soul, and [it applies also] to any similar fasts. Indeed, with regard to Yom Kippur, we must note that the Divine Thought includes every idea, new and old, and therefore any way or anything found to be good can assuredly be ascribed to the interpretation of the Torah. And in general, this is the way of the Torah: it hints at a principle, from which we can draw a wellspring of general ethical perceptions and knowledge, in order to set for ourselves an eternal way of life, [by means of] all these righteous statutes and judgments.

As for other theories regarding matters of the soul that are beyond the limits of ethical and practical life, even though we are unable to refute them, still, we should not draw ways of life from them. [This is forbidden], according to our holy Torah, which removed us from immersion in vague visions when it prohibited all sorts of sorcery and necromancy, forbade the priests to become impure from the dead, and tied all the commandments to life. And it is said in the Jerusalem Talmud "[So that you, your son, and your son's son may revere the Lord your God and follow], as long as you live, days that you are engaged in the living, and not days in which you are engaged in the dead."

The world which is removed from the practical life should be fuller and loftier than the limited life, but if we draw actions, manners or ideas that effect the community from it, this will certainly defile the mind. Therefore, even the prophets prophesied only about the days of the Messiah, but not about the world to come, for "since the beginning of the world men have not heard, nor perceived by ear, neither has the eye seen (them), O God, but you.’’ I have included in these short words the main principles of my views regarding the questions raised in your letter. May you forgive my brevity, since I cannot elaborate on the issues now as I am very busy. And may I say, peace and blessing, as is the wish of you and me, who inquires after your well being with love,

Humbly yours,
Avraham Yitzhak Hakohen Kook