Marc Shapiro: R. Kook on Sacrifices & Other Assorted Comments R. Kook on Sacrifices and Other Assorted Comments by: Marc B. Shapiro 1. At the beginning of my previous post (the Gurock review) I mentioned R. Solomon Isaac Scheinfeld (1860-1943). The source of the comment I quote is hisOlam ha-Sheker (Milwaukee, 1936), p. 77.1 Scheinfeld was the unofficial chief rabbi in Milwaukee, arriving there in 1902 and serving until his death in 1943. Here is his picture. He had a traditional education, having studied for three years in the Kovno Kollel under R. Isaac Elhanan Spektor, from whom he received semikhah.2 He also had a very original mind, and wrote a number of books and essays. One of his most fascinating works is the article he published under the pseudonym Even Shayish. In this article he argued that since sacrifices will never be revived, they are now irrelevant to Judaism and all references to them should be removed from the prayer book. R. Jehiel Jacob Weinberg has a lengthy essay in which he critiques Scheinfeld’s position. A Hebrew translation of this essay appears in volume 2 of Kitvei R. Weinberg. Yet Weinberg himself leaves open the possibility that there won’t be a return to sacrifices (p. 255): אין דנים כאן על עצם הרעיון היסודי של הקרבנות. לו היתה היום קיימת אצלנו שאלה כזאת והיא דורשת פתרון דחוף – אין מספר מצומצם של יהודים בארץ אחת בני סמכות להכריע בענין זה, וכל שכן כאשר הם אינם מייצגים את כלל ישראל. שאלה זאת חייבים להביא לפני הבית דין של כלל ישראל. רק לבית דין כזה הרשות לקבוע אם להשאיר טקס מקודש בעם בתוקפו או לבטלו. היום שאין לנו ארץ ולא בית המקדש ולא כהנים הרי זה מגוחך ומצער כאחת להעלות תביעה לבטל עבודת קרבנות! Weinberg doesn’t mention Maimonides, but this is usually to where people turn when seeking to argue against a revival of sacrifices. According to the Guide 3:32, Maimonides thought that sacrifices were a concession to the masses’ primitive religious notions, developed in an idolatrous society. While Maimonides is explicit in the Mishneh Torah that there will be a return of the sacrificial order, his reason for sacrifices offered in the Guide led some people to assume that his true opinion was that there will not be sacrifices in the future. One example is R. Simhah Paltrovitch, Simhat Avot (New York, 1917), pp. 7-8, who offers a mystical approach: אמנם מה נעשה במה שדברי מורנו ורבנו הרמב”ם ז”ל שהוא בסברתו מתנגד לאלה הדברים, ואומר כי בימים הבאים עת קץ משיחנו, יבוטל עבודה בקרבנות ולא יהיה עוד . להעולם הזה נתנו הפשט והדרוש, ובעולם השני יקויים הרמז והסוד . .וכן ממש הוא טעם של הרמב”ם ז”ל שיבוטל הקרבנות, כי אז יהי’ התורה על צד הרמז וסוד כמו שארי המצוות המבוארות בתורה, כי יתחלפון מן הפשט לרמז וסוד שמשונים מן הפשט. R. Joseph Messas also cites Maimonides’ reason for sacrifices and concludes that there will be no return of the sacrificial order (Otzar ha-Mikhtavim, vol. 2, no. 1305). לפי”ז יתבטלו לעתיד כל הקרבנות כי זה אלפי שנים משנעקרה ע”ז מישראל, וישראל גוי אחד, עובדים רק לאל אחד ועל ידי ישראל בגלותם נעקרה ע”ז גם מכל האומות. What about the problem that the abolition of sacrifices would mean a change in Torah law, which is a point that R. Kook will also deal with? Messas answers simply: ואין בזה שנוי בתורה חלילה, דזיל בתר טעמא What this means, I think, is that from the beginning sacrifices were only intended to be offered in a society in which people were attached to primitive religious notions associated with idolatry, and the animal sacrifices that went along with this. However, once this era has passed from the scene, then there will no longer be any obligation for sacrifices. A really shocking comment against sacrfices appears in a supposed letter from R. Yaakov of Lissa to R. Zvi Hirsch Kalischer (published in Ha-Posek, Kislev 5712). Responding to Kalischer’s advocacy of renewing sacrifices even before the coming of the Messiah, R. Yaakov claims that to do so would cause Jews to be a subject of mockery by the Gentiles and the non-religious Jews. לבי נוקף ונפשי מלא רטט ורעד כי אם ישמעו הגויים והקלים בישראל שאנחנו מקריבים קרבנות ימלאו שחוק פיהם ונהיה ח”ו ללעג ולקלס וה’ יודע כמה צרות וקלקולים יצמחו מזה It is very unlikely, to put it mildly, that a gadol be-Yisrael would give this as his reason for not fulfilling a mitzvah. When one realizes that the person who published this letter was the famous forger Chaim Bloch, then all doubts are removed: The letter, like so much else published by Bloch, is a complete forgery. Apparently Bloch had some negative feelings about sacrifices and transferred them to R. Yaakov. Interestingly, when this letter was republished inDovev Siftei Yeshenim, vol. 1, Bloch made a subtle change in the letter, which as far as I know, no one has yet pointed out. The letter’s authenticity had been attacked by Zvi Harkavy in Kol Torah (Nisan-Iyar 5712), and one of the things he pointed to was this line, and that R. Yaakov could never have written it. So when Bloch republished the letter, in an attempt to bolster its authenticity, he altered it to read as follows (I have underlined the newly added words): כי אם ישמעו הגויים והקלים בישראל שאנחנו מקריבים קרבנות בזמן הזה לפני ביאת משיח צדקנו ובטרם עומד בית מקדשנו על מכונו, ימלאו שחוק פיהם ונהיה ח”ו ללעג ולקלס Had he been smart enough to have added these extra words in the first edition of his forgery, it would have been more believable. Now R. Yaakov is not speaking of the non-Jews and the non-religious mocking the offering of sacrifices, but only mocking the offering of them before the coming of the Messiah and the building of the Temple. Michael Friedlaender’s The Jewish Religion (London, 1891), was for many years regarded as a standard work of Orthodox belief. As far as I know, it was the first of its kind in English and can still hold its own against many more recently published books. You can see it here. On pages 162-163, 417-418, he speaks of the return of the sacrificial order in Messianic days, and how we should look forward to this, even if it is contrary to our taste. He says that we should not model Divine Law according to our liking, but rather model our liking according to the will of God. Yet despite these strong statements, he was also sensitive to those who were not comfortable with sacrifices. He writes as follows (p. 452): References to the Sacrificial Service, and especially prayers for its restoration, are disliked by some, who think such restoration undesirable. Let no one pray for a thing against his will; let him whose heart is not with his fellow- worshippers in any of their supplications silently substitute his own prayers for them; but let him not interfere with the devotion of those to whom “the statues of the Lord are right, rejoicing the heart” . and who yearn for the opportunity of fulfilling Divine commandments which they cannot observe at present. This passage is quoted by British Chief Rabbi Joseph Hertz in his Authorised Daily Prayer Book, p. 532. Upon seeing this, R. Yerucham Leiner, then living in London, wrote a letter to the Jewish Chronicle (Dec. 17, 1943; I learnt of this from Louis Jacobs, Tree of Life, second ed., p. xxix). Before quoting from his letter, let me reproduce what Wikipedia says about this most incredible figure. Grand Rabbi Yerucham Leiner of Radzin, son of Likutei Divrei Torah, author of Tiferes Yerucham, Zikaron LaRishonim, Mipi Hashmua, Zohar HaRakiya. Moved from Chelm to London to America. Continuation of the Radziner line in America, and one of the last direct descendants of the Leiner family. After the war, he did not reinstitute the wearing of techeiles as other branches of Radzin did, even though his father, Grand Rabbi Avraham Yehoshua Heschel Leiner of Radzin-Chelm, wore them, as he was a chosid of his older brother, the Orchos Chayim, who had reinstituted the wearing of techeiles. Reb Yerucham believed that the original formula of his uncle was lost during the war. This is the reason that his family doesn’t wear techeiles today, only pairs that were left from pre-war Europe. Reb Yerucham was an expert in all areas of Torah and scholarship. There existed very few admorim/tzaddikim since the beginning of Chassidus who were also lamdanim in both the Polish and Lithuanian styles of learning, bibliographers, Jewish historians, very learned in Kabbalah works, philologists, and masters of both the Babylonian and Jerusalem Talmuds. Reb Yerucham was very close with the Satmar Rebbe, Rabbi Yoelish Teitelbaum ZTVK”L. He always made sure to spend a few weeks vacationing with the him, specifically learning Midrashei Chazal, of which they were both masters. He studied and visited with Rabbi Yitzchok Hutner, and they were good friends in later life. They always treated one another with special respect. He established the Radziner shtiebel in Boro Park. Died 20 Av 5724 (1964). Buried in Beth Israel Cemetery, Woodbridge, New Jersey Responding to the quote from Friedlaender, Leiner wrote: “This opinion was put forward by the founders of Reform Judaism, Holdheim and Geiger. But it is hardly in accord with Orthodox traditions of Judaism.” The editor of theJewish Chronicle responsed: “The words quoted with regard to the Musaph are those of the great and sainted scholar, Dr.