Israel and Humanity - Man termed as pontiff and the creation

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II.

The man as pontiff and the goal of creation.

The man, Judaism is not only the king of creation, it is still the pontiff. The first hint of this character appears in the blessing that God gives and which in many passages of the Bible is a symbol of priestly investiture, like that of Melchizedek to Abraham or that of Isaac to Jacob. But it is especially among the rabbis that the idea is clearly stated: "Adam, we are told, is the glory of the world and when he approached to offer sacrifice, he wore the clothes of the sovereign pontificate." [1] The priesthood, according to them, passed from father to son only to Noah, because when it came out of the ark, the lion bit him and fractured his made him a member disqualified for the office of priest. Therefore Shem was replaced in the celebration of sacrifice. What is important to note is the connection between the Jewish priesthood to the priesthood humanitarian, because we see Shem invested the priesthood instead of Noah, for the Rabbis, the same person as Melchizedek. Yet the latter which, they tell us was the representative of the priesthood of humanity, this dignity passed to Abraham tied to his family and his descendants. They add that Abraham became the high priest as Adam was also "God said to Abraham:" Follow me! and give thee sovereign pontiff as the first man, for it is written: And I will make thee a great nation, and elsewhere it is said, Thou art a priest forever after the order of Melchizedek [2] ".

About the transmission of the priesthood of Melchizedek to Abraham, Drs expressed in formal terms: "We read in Scripture: But Melchizedek, king of Salem, presented the bread and wine. This means that Abraham passed the rules of the sovereign pontificate: the bread is the bread of proposition, and wine is wine libations [3] ". On another occasion, they make up the priesthood of Israel to Adam they designate as the first high priest, so that emanates from him the dignity of priesthood.

Finally Kabbalah only confirms these traditions. It teaches the body of R. Isaac Loria that the high priest Aaron, a sort of enforcement of reincarnation, particularly the character represented [4] the first man, which presupposes not only that Adam is regarded as a priest, but although it is recognized explicitly the link that connects the Jewish priesthood to that of humanity. In addition, there does not there is clear evidence that Judaism acknowledges, at least until Moses, the presence of a legitimate priesthood among the Gentiles? By giving the first man double as king and priest, he implicitly recognizes that such rights passed to his descendants, that is to say to all mankind. The man, the Jewish perspective, is autonomous or politically or religiously. [5] But even in societies that political and religious functions are delegated to a number of men who carry the name of all and are therefore representatives of the community, the same when it comes to humanity, the religious ministry had to be specially assigned to a chosen people and among all who, through their particular conditions, historical and psychological, was best able to fill in the name of all others.

The man, priest of creation, is therefore the term in relation to that land, and this high dignity, who is cooperating with God in carrying out the views of the sovereign Wisdom, relates in his earthly creation the rest of the universe. In independent spirit, which arises even opponents of the alleged error mosaic, gives us in this regard a valuable admission to collect. "Haeckel," he said, to address two criticisms that Moses would be serious, if well founded, that is what he calls the error geocentric and anthropocentric the error. The latter does not exist. Moses, while giving the man a very humble origin, since it knows it come out like the rest of creation from the dust of the earth, did not say anything too by presenting him as the king of the nature and center which leads the whole animal, as evidenced by the experience of all time and more visible today than ever [6] ". Another writer has said that science has not waited for Darwin argued that man, upon the formation of the first organization, was this idea on earth [7]. It is within these limits, moreover, that Judaism considers man as the end of creation and there is, at the Jewish perspective, a certain exaggeration in this Blusche thought: "The perfect organization and the culture of all humanity is also the last goal and the highest Development planets [8] ".

Man united directly to God through his mind, helps to unite with God's nature by connecting the first earth to the universe, so it is finally attached to its root cause. And operates the Ihud , unification, that according to Orthodox Judaism, every believer should propose a goal for all the acts perform he declares: "So, he says, of unite the Holy One, blessed be He (the ideal, the transcendent God) and his Shekina (the immanent God, the divine in the world) [9]. Without doubt, the unity of nature exists in itself, regardless of the human spirit that simply see it and think. She is in the Shekina , in the immanence of God, that Christianity has not seized or rather he has transformed the design of her man-god, condemning and fault believe this immanence, to dig an abyss between the world and the transcendent God who remains outside the world. But the man is cooperating in the unity of nature and through it to the universal union with God that becomes the end of all things, the ultimate goal and absolutely everything has been, in the words of Isaiah, created, formed, finished for his glory, which includes, as interpreted by the Kabbalists, all forms of the finite, the universality of beings. We do not deny that the idea is taken from the Theosophical Bible text itself, because the difference in the lives of more orders and higher is undoubtedly highly specific to a system of theology based on Emanate.

King and priest, the man is both the end of the earthly creation and the means by which our world is united to the whole universe. In this dual role, its function is summed up in cooperation with God, raising to its nature and by connecting to the Creator.


References

  1. Page 358
  2. Yalcout, XVII, 3.
  3. Beresch rabba X 411.
  4. בחינה
  5. Page 359
  6. Scientific Review, March 1875, p. 846.
  7. Ibid. March 1877.
  8. Philosophy of Revelation, p. 158
  9. לשם יחוד קודשא בריך הוא ושכינתיה