The Divine Spark in the Idolatrous Religions
הניצוץ האלוהי שבדתות האליליות
Maran Ha-Rav Kook wrote that when we come to discuss the various religions, we must know that the world is conducted under God’s providence in order to elevate human beings gradually toward their blissful purpose. “Therefore we know that as long as idolatry is still found in the world, it has a purpose.” For as long as people’s thinking is crude, they cannot receive guidance from an abstract faith in the One God, and they need a tangible belief in idols, which provides them with basic rules of proper conduct (derekh eretz) and morality. For in every religion there is a divine spark of morality that animates it, and by virtue of which it establishes rules of good and evil. On this basis humanity can progress gradually toward faith in God’s unity and its moral guidance (Li-Nevukhei Ha-Dor, chapters 8; 14:1).
That is, even according to the idolatrous conception, above the idols, which express all the forces revealed in the world, there are values of truth and goodness. Thus we find in all the stories of the ancient gods (the myths) that although the power of the gods is great, it is limited, and they too are subject to the decree of fate. Moreover, their own deeds also affect their fate, and any god who crosses a certain line and sins through excessive lust or excessive pride, or through extreme disregard for other gods, will be punished by higher and stronger powers. These higher powers express a higher order of values, and within them is hidden a belief in God, the source of life and goodness. As it is stated (Malakhi 1:11): “For from the rising of the sun to its setting My name is great among the nations, and in every place incense and pure offerings are presented to My name; for My name is great among the nations, says the Lord of Hosts.” The Sages explained (Menaḥot 110a) that all idol worshippers call God “Elaha de-Elahaya” – “the God of gods.”
This means that even when human understanding was crude, and there was hardly a person in the world who did not believe that the idols rule over the various forces and that it is worthwhile to bow to them in order to receive their help – in the depths of their hearts there was faith in a “Supreme God,” the source of truth and morality. However, the vast majority of people found no meaning in this, and only a few rose to direct their prayers to the God of gods as well; they were considered worshippers of idolatry in partnership (shituf). Among them were exceptional individuals who delved into the source of their faith, directed the main part of their prayers to the God of gods, devotedly improved their ways, and within the darkness of the idolatrous religions strove greatly to strengthen the values of truth and goodness in people’s hearts. The finest among them even merited ru’aḥ ha-kodesh (divine inspiration), as Tanna De-Vei Eliyahu (ch. 9) states: “I call heaven and earth to witness that whether man or woman, whether slave or maidservant, whether gentile or Jew – all according to one’s deeds, ru’aḥ ha-kodesh rests upon him.” With the help of the ru’aḥ ha-kodesh that rested upon them, they deepened their faith in the source of life, and although they did not abolish idol worship, they established good and beneficial laws and customs within the idolatrous frameworks. Concerning them R. Meir said: “Even a gentile who engages in Torah is like a kohen gadol,” as it is stated (Vayikra 18:5): “You shall keep My statutes and My laws, which a person (ha-adam) shall do and live by them” – “It does not say ‘kohanim, Levites, and Israelites,’ but ‘ha-adam.’” The Gemara explains that their Torah concerns the seven Noahide commandments, which contain the foundations of faith and morality (Sanhedrin 59a). Rav Kook added that the leaders of the religions may even have received help from Heaven to perform wonders, so that their listeners would accept the religion that would advance their moral state.¹
Notes (1)
- This entire chapter is based on the words of our teacher and master, Maran Ha-Rav Kook zt”l. His words are founded on God’s basic positive attitude toward all His creatures, and on the conduct of Avraham Avinu, who lovingly drew all people near; this is the foundation of Israel’s chosenness and destiny – to bring blessing to all the families of the earth. Therefore, alongside the harsh and terrible criticism of idolatry in the Tanakh, we find that in practice, when the prophets rebuked the nations, they did not denounce them for acts of idol worship, but for their general moral wickedness. Thus the sharp criticism of idolatry applies when the matter concerns Israel, who are liable to be drawn after it. With this introduction we will continue to study his words. Maran Ha-Rav Kook’s words about the ru’aḥ ha-kodesh of the founders of religions, as explained in Tanna De-Vei Eliyahu, are cited in many places in his book Li-Nevukhei Ha-Dor. There, 14:1: “Concerning such individuals it is stated in Tanna De-Vei Eliyahu: ‘I call heaven and earth to witness that whether man or woman, whether slave or maidservant, whether gentile or Jew – all according to one’s deeds, ru’aḥ ha-kodesh rests upon him.’ And it is quite possible that exceptional individuals will be found who are granted divine help in establishing moral customs and practices, which ultimately will bring those who conduct themselves by them to come to recognize the truth and the divine light.” Likewise, there, 46: “For most of the founders of religions were people of knowledge and uprightness of heart, and many of them, and perhaps all of them, merited ru’aḥ ha-kodesh according to their deeds….” There, 52: “There is no contradiction whatsoever in the essence of faith to other religions… for it is possible that an abundance of knowledge and prophecy, or ru’aḥ ha-kodesh, or other divine help may also be bestowed upon several nations according to their state and level, through their good and pious people.” There, 8, regarding the religions that branched off from Israel: “It is possible that on the part of the founders there was a divine inspiration to strive to perfect a notable portion of humanity as befits them. From this aspect, for this purpose, it was possible that some tangible wonders would be prepared, if they were needed to strengthen them.” Similarly, R. Netanel ben Fayyumi wrote in his book Gan Ha-Sekhalim ch. 6 (he was one of the great early rabbis of Yemen; it was to his son that the Rambam sent Iggeret Teiman): “It is not impossible that God, may He be blessed and exalted, should send to His world whomever He wishes, whenever He wishes… and He, may He be praised, already sent prophets to the nations before the giving of the Torah… and it is not impossible that He should send to them whomever He wishes after its giving, so that the world should not remain without religion. And the prophets already said that He, may He be praised, will be worshipped from the rising of the sun to its setting by the nations, as it is stated: ‘From the rising of the sun to its setting My name is great among the nations’ (Malakhi 1:11), and it says: ‘For to Me every knee shall bow, every tongue shall swear’ (Yeshayahu 45:23); except that He, may He be praised, chose us and honored us above all the nations….” It emerges from his words that the leaders of the Muslims received a divine mission. R. Mordechai Mortara wrote similarly (Ru’aḥ Yisrael, p. 15). Maran Ha-Rav Kook further wrote that one should not disparage other religions, because such disparagement also strikes at faith and religion itself, and therefore those who cast off the yoke will take the arguments and disparaging words that were said about the other religions and hurl them at the Jewish religion (as indeed happened in practice). Therefore, in order to save the young, “we must delve into the value of other faiths according to the Torah,” and show the greater and more comprehensive light that is found in the faith of Israel (Li-Nevukhei Ha-Dor 14:1; and likewise Iggerot Ha-Re’iya 194, vol. 1, p. 250).