Israel and Humanity - Israel and the plurality of religions

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CHAPTER THREE

THE TWO ASPECTS OF THE UNIVERSAL LAW

REPORTS AND WORSHIP CENTER OF TWO

I.

Israel and the plurality of religions.

§ 1.

In the Mosaic Law, which is the more particularistic the world, we are told, we will search for traces of the universal religion. And be it observed, when we speak of finding them in the actual content of the Mosaic, we are not referring to the scriptures that relate directly to the Gentiles, but without offering to do with religious law in Israel c East of the statute itself, viewed as the special status of Jews, that we claim make the evidence of universalism. But it should be clear before the relationship, between the two aspects of the Act, and the Mosaic Noachism, and the Jewish point of view also makes them legitimate and sacred.

When we addressed the question of [1], angels, genies, who, under the direction of the Unit Supreme President according to Judaism and for the government of each nation, we have hinted that according to this doctrine, Judaism recognizes all peoples, including Israel, varieties of worship determined by the special conditions of race, climate, national character, so that the Mosaic becomes a natural religion of Israel and Palestine only [2]. This diversity of religious forms, which also in no way alters the identity of common principles and that its purpose in nature itself, is represented by sarim; in nature and align them revelation, cosmic law and social law. But if we accept and each variety, physical, ethnic, must match a particular religious form, we must also admit that these differences, which exist simultaneously in the different races should be verified similarly to a time another, following the changes that time inevitably results in the general conditions of the world. That is the idea that the rabbis have expressed when they said that the precepts will be eliminated in future [3] and a new law will be proclaimed. Only because they have understood the deeper meaning of these proposals that we felt able to oppose the Hebrew doctrine of the immutability of the Torah. In reality, it means that while the law remains the same, its applications vary with the changes undergone by the subject [4]

Symmachus was a word that translates beautifully to the Jewish doctrine on the necessity of various religious forms. After saying it is fair to assume that all mankind worships ultimately one and the same Being, he wondered why there are so many different religions? "That, he says, that the mystery is so great that it is impossible to achieve by a single path [5] ". We can not write anything truer or deeper. Themistius in a milder form expresses the same truth: "It seems that the Lord and Supreme Ruler of the world takes pleasure in the diversity of religions. It is his desire that the Syrian loves a certain way, another Greek and Egyptian differently yet. So is it wrong to Warburton saw an formulation characteristic of polytheism. There is nothing of monotheism to the contrary could become universal only on that condition, unity in diversity and diversity in unity.

This variety of forms besides, regardless of the ultimate unity on which it depends, is itself a universal religion as a whole, because this is not a [6] arbitrary variety and accidental, but something necessary and organic, which has its roots in the depths of nature. Religious unity can not therefore be fully represented without the help of all these different aspects which, when viewed separately, seem mutually exclusive.

But if the principle is justified in itself, it is not, we will object are, the duality that it entails, and Noachism Mosaic law, as we say, but many different laws that there are ethnic varieties. However if you do not lose sight of that in the system that we expose the Mosaic is the rule of priestly Noachism Israel as is the rule of humanity, we understand that in this second aspect of the law God that must meet the plurality. The priesthood, in fact, is the link between the finite and the infinite, from earth to heaven, humanity in the whole wide world and its special rule, which is the transcendent expression of this relation, differs from all others and is itself one of the faces of the Act. The various forms of religion instead, which correspond to different races and nationalities, all fall under the Noachism they are specific varieties and they are all together in the same position vis-à-vis the rule of priestly ' Israel. This explains the coexistence of two laws: the first in its unity, expresses the relationship of humanity with the universe, the other in its plurality necessary, a role that begins and ends on this earth she constantly change themselves in the races, places and times. This is expressed in its way a contemporary philosopher, Cantoni, when he shows us on one hand, laws and universal constants, on the other, partial laws and changing, and continuing through early transformations of seconds, "because, he says, is the very essence of human nature that flows not only what is immutable, but even that is variable and even the law of Change [7] Another writer accurately reflected, unconsciously, Hebrew thought, when he says "there is a natural religion, heritage of mankind - that is what we call [8] the Noachism - but that all religions have something good and that the variety of cults as a harmony and contributes to the beauty of the moral [9] ".

§ 2.

Mendelssohn distinguishes between the written laws of Moses in the Pentateuch and the eternal truths from the human reason. These, he says, need not be confirmed by miracles because they have a rational principle and so they do not fall into the special revelation of the Israelites. He recognized then, and so we quote here his testimony, the dual aspect of God's law, although it is highly questionable to the Mosaic code special object of revelation, not eternal truths arising solely from reason.

The most cursory examination is sufficient to observe this law in effect in Israel a special set of laws imposing rational and universal. It is not clear is why the revelation of God would take care of simple rules of natural justice and would be silent on the most important truths, we are told, are the human reason. The precept of respecting human life and property the next would be less rational such that the dogma of the immortality of the soul?

But Mendelssohn argues, if the eternal truths were also part of the Mosaic revelation, how to justify the divine providence of accuses of having allowed themselves to ignore these truths to any previous generation? This argument can be turned against its author, because he readily admits, too, in the Mosaic code of laws of rational morality, or if they were already known, we can not explain why the Pentateuch is an object of legislation, while neglecting the dogmatic truths under the pretext that they did not need to be revealed, and if instead they were previously unknown, can we admit that God does not have taught or had earlier the least deprived of the sanction, suitable for so many centuries has been considered necessary?

All these difficulties disappear when one better captures the relationship between the two laws. Truths [10] eternal practices as well as speculative, are older, as Noachism Universal, the revelation of Moses. This does not mean however that they are no part of it and they are not taught, although it is not, like the rest of the Torah as the exclusive heritage of the Israelites because Noachism is found entirely in the Mosaic law, while it is rather independent of that. Therefore, the rabbis, interpreters of Jewish tradition profess that there is nothing that is forbidden in Jewish Noachide and allowed they would even say that "any order that has been prescribed for son Noah was not repeated at Sinai is actually imposed on Israel and not the son of Noah [11]

Still, for Mendelssohn, as for us there in the content of the Mosaic law to a foreign party Noachism which concerns only the Jews only, law, ritual, just outside the worship itself, but there are other things common to the two laws, the natural virtues and rational dogmas. This duality is well recognized even by those who make Judaism a design different from ours, we wonder whether it would not just bring it back to the distinction we draw between the highest and universal laws and constants partial laws and transient? Obviously if something general and permanent, rather, the relations of man with the universe and the infinite as it has with the land it inhabits, since the it with everything connected with it is, vis-à-vis the entire universe, what latitudes, races, ages representing different down here vis-à-vis the land itself. Everything comes down to the point of view of philosophy, in a double act: the rational and the suprarational, the knowable and the unknowable, the intelligible and the superintelligible. This is the first of these two aspects that we find in the Noachism it is the second rather than match the Jewish Torah.

There is no philosopher worthy of the name who does not admit in one form or another the distinction between what is [12] known and what is not yet, because human spirit will find out later, or never will, because knowledge is reserved for those with higher intelligence of man. The reality, whether known or not, is no less the reality and do not fail to have its value and appealing to us. But how we behave towards it, if we do not know? Since this can not be in the form of knowledge, it is clear that this must be under that of obedience to the infinite mind and who knows who, thanks to the intelligence he has, we suggest practical rules of conduct towards him. These are rules which must guide our relationships with higher things. Just as the instinct in the animal compensates for his lack of knowledge, rational and religious obedience takes the place of it in front of the mysteries that elude us. Thus is justified in the eyes of any reason this particular aspect of the divine law is the rule of priestly Israel.


References

  1. sarim
  2. Page 503
  3. R. Obadia and T. Jom Tob. In Mishnah, Kilaim , IX, 4; Mr. Accohen, Jad Malhachi , § 437.
  4. See Commentary of R. D. Kimchi on Jeremiah XXXI, 31 ff.
  5. Uno itinere non potest tam ad perveniri secretum great.
  6. Page 504
  7. New anthology, June 1869, p. 277.
  8. Page 505
  9. Ficino.
  10. Page 506
  11. <super> Sanhedrin 59 a </super> ', so their mind refuses to admit that it can exist for the Noachide any duty which would not be at the same time an obligation for Israel.
  12. Page 507