Yir’at Shamayim—fear of heaven—may not supplant the natural sense of morality of a person, for in that case it is not a pure Yir’at Shamayim. The signpost for a pure Yir’at Shamayim is when the natural sense of morality (המוסר הטבעי) that is extant in the straightforward nature of man is improved and elevated by it more than it would have been without it. But if one were to imagine a kind of Yir’at Shamayim that without its input, life would tend to do well and bring to fruition things that benefit the community and the individual, and furthermore, under its influence less of those things would come to fruition, such a Yir’at Shamayim is wrong.The upshot of this passage is that some (much?) of what passes for piety today is really nothing more than a corrupted religiosity.
מותר היה לנסות רפואה בעבד כנעני אם תועיל
It seems obvious that Rabbi Kook doesn’t advocate wholesale rejection of biblical statements. To do so would render Tanakh useless as a source of history. Under what circumstances would he countenance “deconstruction” of the text? Only where biblical texts contradict each other or rabbinic statements? Whenever the text appears to contradict well-attested Near Eastern documents? When the exact historicity is immaterial in the judgment of the exegete, to the import of the text? When the exegete detects rhetorical elements in the biblical text itself that point toward such interpretation?