In every religion, there is a divine spark of morality that sustains it * Even according to the idolatrous perspective, above the idols there are values of truth and goodness * We are commanded to distance ourselves with utmost devotion from any trace of idolatry * Through idolatrous rituals, performed in temples and homes, many people were somewhat deterred from doing evil * The vision is for each religion to purify itself of all its flaws and reveal its unique path in serving God, and adding blessing to the world
In honor of the 3rd of Elul, the day of the passing of Maran Rabbi Abraham Isaac HaKohen Kook ztz”l, I will briefly summarize his words on the proper attitude towards different religions.
General Principles: Divine Spark in Idolatrous Religions
Rabbi Kook wrote that when discussing different religions, we must understand that the world operates under Divine supervision, gradually elevating humanity towards its ultimate purpose. “Therefore, we should know that as long as idolatry exists in the world, it serves a purpose.” This is because, as long as people’s minds are crude, they cannot accept guidance from an abstract belief in one God and need a tangible belief in idols that provide them with basic principles of conduct and morality. In every religion, there is a divine spark of morality that sustains it, through which it sets standards of good and evil. Thus, humanity can gradually advance towards the belief in divine unity and its moral teachings (‘Le’Nevuchei Ha’Dor’, Chapters 8; 14:1).
In other words, even according to pagan views, above the idols that represent all the powers manifesting in the world, there are values of truth and goodness. This is reflected in ancient myths where, despite the great power of the gods, it is limited, and they are subject to fate. Furthermore, their actions also affect their destiny, and any idol that crosses certain limits—such as excessive indulgence or pride, or extreme disregard for other gods—will be punished by more powerful, higher forces. These higher forces reflect a higher value system, in which a belief in the one true God is hidden. As it is said: “For from the rising of the sun to its setting, My name will be great among the nations; and everywhere incense is going to be offered in My name, and a grain offering that is pure; for My name will be great among the nations, says the Lord of hosts” (Malachi 1:11). Our Sages explained that all idolaters refer to God as “Elah de’elahaya” – “God of gods” (Menachot 111a).
Deep Belief in the Supreme God
This means that even when human perception was crude and nearly everyone believed that the idols controlled various forces, and that worshipping them was necessary for receiving aid, there was a deep-seated belief in a Supreme God, the source of truth and morality. Most people did not find this belief meaningful. Some elevated themselves to pray to the “God of gods,” though they were considered idolaters with a partial understanding. There were exceptional individuals who delved deeply into their faith and directed their primary prayers to the God of gods. With great dedication, they improved their ways and, within the darkness of idolatry, made significant efforts to strengthen the values of truth and goodness in people’s hearts. The most outstanding among them even attained the gift of ruach ha-kodesh (holy spirit), as stated by Tanna de-Vei Eliyahu: “I testify by Heaven and Earth that whether it is a man or woman, servant or maid, gentile or Israelite, ruach ha-kodesh rests upon him according to his deeds” (Tanna de-Vei Eliyahu, Chapter 9). With the aid of the ruach ha-kodesh, they deepened their faith in the source of life, and although they did not abolish idol worship, within the framework of idolatry they established good and beneficial laws and customs. Rabbi Meir said about them: “Even a gentile who studies Torah is like a High Priest, as it is said: ‘And you shall keep My statutes and My judgments, which if a man does, he shall live by them’ (Leviticus 18:5) – it does not say ‘priests, Levites, and Israelites,’ but ‘a man.'” The Gemara explains that their study pertains to the seven Noahide commandments, which include the foundations of faith and morality (Sanhedrin 59a). Rabbi Kook added that it is possible that the leaders of religions even received heavenly assistance to perform miracles, so that their followers would accept the religion that advanced their moral state (‘Le’Nevuchei Ha’Dor’, 14; 46; 57).
Attitude towards Idolatry
Rabbi Kook wrote: “Love for people should be alive in the heart and soul, loving every person, especially, and loving all nations.” Any expression of hatred towards gentiles is “only for the wickedness and filth in the world.” This love should be maintained “despite all changes in religious beliefs, opinions, and despite all distinctions of races and climates.” It is important to understand the views and characteristics of different nations and communities as much as possible, to establish how to build human love on practical foundations. Since religion is central to the spiritual and practical life of nations, it is evident that his intention also includes different religions. Thus, Israel will be able to fulfill its purpose, bringing the word of God and His blessing to the world (Middot Ha-Ray’ah: Ahavah, 5).
Condemnation of Idolatry
Indeed, the Torah prohibits any tolerance towards idolatry, to allow us to fulfill our special role. Therefore, we are commanded to distance ourselves with utmost devotion from any trace of idolatry. Any item associated with idols must be destroyed, and it is forbidden for us to receive any benefit from it whatsoever. Furthermore, to prevent Jews from being drawn into idolatry, we are commanded to denounce the disgrace of idolatry and its adherents, “as appropriate to awaken our souls to the greatness of the good and the holy inheritance that has been bestowed upon us by separating us from the misguided and giving us the true Torah and eternal life implanted within us… and they are, in our view, misguided.”
Importance of Different Religions for Humanity
However, it should be noted that according to the spiritual value of the souls of the nations, their adherence to their idolatrous religions may be “appropriate for them” (‘Le’Nevuchei Ha’Dor’, 14:1). Each religion contains a divine spark expressed “through different educational and cultural systems, aimed at improving human spirit and material conditions, the time and the world, the individual and the community (‘Orot: Ze’ron’im’, 6).
Therefore, even concerning the lowest form of idolatry, “one cannot decide that the entire religion is erroneous,” as it may have been suitable for them in the past to uplift them somewhat. There are different levels among religions, and some are more refined “in morality, character, and conduct, and thus, their customs and idolatrous practices are not as detestable and filled with disgust as others” (‘Le’Nevuchei Ha’Dor’, 14:1; ibid, 39:1; ‘Rishon Le’Yaffo’, 91:1).
Should Nations Continue in Their Idolatry
At first glance, due to the severity of the prohibition against idolatry, it would seem appropriate to say that every non-Jew must immediately abandon their idolatrous religion. However, in practice, Rabbi Kook wrote that this is not correct. Even the exceptional individuals among the nations who knew that God is the “God of gods,” the source of all powers, did not abolish idol worship. This is because they knew that belief in one abstract God was too lofty, and without faith being applied to tangible forces called idols, and reinforced by rituals, they would not succeed in establishing the moral values that would elevate their people and religion.
For example, many people who placed wooden and stone statues in their homes, believing they would bring blessings to their households, when their evil inclination prevailed and they wanted to murder, commit adultery, or steal, restrained themselves from wickedness by imagining that the statue was looking at them with angry eyes, and about to punish them. Thus, through idolatrous rituals performed in temples and homes, many people were somewhat deterred from doing evil. If we had demanded that they renounce their idols before they were properly prepared, they would have lost their moral standing and become more sinful. On the other hand, if they continue to observe the laws of their religion, they could gradually ascend, until they merit reaching the true level of faith, drawn from the light of Israel.
Therefore, according to their value, their religion has religious significance. From a distance, we can recognize and honor them for approaching the light of God, according to their own way. “And to think that they are acting appropriately by holding on to the traditions of their ancestors, and the customs established by their elders” (‘Le’Nevuchei Ha’Dor’ 14:1; “Rishon Le’Yaffo’ 91:1). This is the deep reason why it is forbidden to teach Torah to a non-Jew (Sanhedrin 59a; ‘Le’Nevuchei Ha’Dor’ 14:1; ‘Igrot Ha’Ra’ayah’ 89; ‘Eder HaYakar’, p. 33).
Elevation of Religions
The general trend is that every religion will gradually advance towards a more abstract and moral faith. This happens because even within “the darkness of idolatry, there may be individuals of pure heart who wish to improve the ways of their people, and recognizing that the true and pure Divine Light is greater than their power, they will guide themselves according to its value, with good manners and customs that will bring them to a better state in the future” (‘Le’Nevuchei Ha’Dor’ 14:1). Until, over time, they will find ways to interpret their religion in a deeper and more abstract manner, removing the coarse materialistic elements, and elevate souls to higher levels of faith and morality (‘Le’Nevuchei Ha’Dor’ 46).
Vision of the Future
Since all religions can elevate, there is no aspiration for all nations and religions to be nullified, as each religion has a unique hue, reflecting the special character of the people in which it was created. Thus, the vision is for each religion to purify itself of all its flaws, and reveal its unique path in serving God and contributing blessings to the world. As it is said:
“And I will remove their blood from their mouths and their abominations from between their teeth, and they shall remain even for our God” (Zechariah 9:7). “And I will remove their blood from their mouths” – the murder, theft, and other moral flaws between people, “and their abominations from between their teeth” – the remnants of idolatry, and then “they shall remain even for our God” – to add blessings to the world. As it is said:
“For then I will turn to the peoples a pure language that they may all call upon the name of the Lord, to serve Him with one accord” (Zephaniah 3:9).
Alongside each nation’s special devotion to its religion, humanity as a whole will be united through the connection of all nations to Israel and its center in Jerusalem, as it is said:
“For My house shall be called a house of prayer for all peoples” (Isaiah 56:7).
“And it shall come to pass in the last days that the mountain of the Lord’s house shall be established as the highest of the mountains and shall be exalted above the hills, and all nations shall flow to it. And many peoples shall come and say: ‘Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that He may teach us His ways and that we may walk in His paths.’ For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. He shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore” (Isaiah 2:2-4).
This article appears in the ‘Besheva’ newspaper and was translated from Hebrew.
