Israel and Humanity - Noachide monotheism and Jewish monotheism

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II.

Prohibition of polytheism.

§ 1.

NOACHIDE MONOTHEISM AND ISRAELI MONOTHEISM.

The second commandment prohibits Noachide polytheism and requires the Gentile as well as the Israelite recognizing only one God.

We hasten to add, however, that religion is infinitely larger Noachide in this regard that Judaism itself. While most exclusive unit is rigorously imposed on Israel, without any possible association of other divine beings, at least in worship, Gentile on the contrary, whatever the cause of this singular phenomenon, and provided that not recognize and adore one supreme God, is not supposed to commit sin if, in its worship, it combines the true God with other deities. Is this a doctrinal exception resulting from the special situation of the Gentile or rather condescension demanded habits and prejudices of the Gentiles? No one knows the fact remains that it is certain and it incomparably exceeds anything imagined that Christianity has more tolerant to attract the pagans within it. "The association has not been banned children of Noah" is the general principle that we have repeatedly pointed out and explained in the light of which many passages of Scripture and a host of historical circumstances [1].

This principle, which we have already enjoyed the highest value in more than one important issue is probably due to no [2] pagan influence and it does not increase under the Judaism a religious idea of degradation of the Gentiles. It seems intended to give satisfaction as possible limits to this trend that is believed to recognize non-Semitic races, especially among the Aryans, to profess polytheism rather than monotheism monotheism or at least mitigated. But what proves that Judaism is not indifferent for the purity of the religious faith of Gentiles to that of Israel, is that apart from this concession, the capital it is true, complete equality exists between the Jews and Gentiles to worship and respect the profession of monotheism. The activities that the Jewish courts punish by death are also banned in Noachides and those who do not have the Israelite capital punishment are not subject to limitation for the Gentile. This is the Talmudic principle [3]. Maimonides goes further [4] it exists, according to him, acts which, while not involving the death penalty for the Gentile, notwithstanding its strictly forbidden, such as the erection of statues, planting groves sacred and it even adds to the defense of such prohibitions make images.

If we do not deceive recent bans do not seem concern that the Gentiles who live in Palestine, though indeed, as we have already noted, they seem, even in this case is contradicted by a host of clues that would rather believe that the profession of polytheism and worship were tolerated for Gentiles living in Palestine. It was impossible to go further, together with the spirit of tolerance, zeal for the purity of worship Noachide or better show than abroad, the idolater, who was often a national enemy, Judaism recognized the man, child of God, and as such deemed worthy of greater concern.

These provisions are noble to transform the requirements apparently the harshest measures suggested in the Bible by a delicate attention. Moses said: "You destroy all the places where the nations you will dispossess served their gods, on high mountains, on hills and under every green tree. You down their altars, smash their pillars, you fight fire with their idols, and hew down the images [5] cut their gods and you will remove their names from those places. [6] "Is this an indication of a zeal and an aversion against implacable foreign religions? One would think without the rabbinic tradition. But it shows instead a wonderful magnanimity. She tells us about the man who dropped his in the same error: "If for trees that do not drink, do not eat or feel, the Act says: destroy, burn, exterminated, because they served in the man stumbling block that applies a fortiori he who turns away with similar paths in life to err in the ways of death [7]. Thus the real aim of this Mosaic prescriptions, according to the Rabbis, to safeguard human dignity. This is not all an objection raised by the Talmud to understand how the doctors intend the application of these ordinances. "Should they then run, they ask, in respect of the animal which might have been an object of worship? No, because the Merciful has respected the lives of animals by requiring that they be put to death if the cause of some misfortune, after testimony of witnesses and a sentence of twenty-three regular judges [8].

No doubt this idea of a solemn decision in such circumstances is something that makes him smile, but it is nonetheless true that we must admire the thought that God has mercy on all His creatures and therefore we must profess the greatest respect for life.

Thus, while defending the purity of monotheism to the Gentiles Noachides like Israel, the rabbis have tried to maintain that universal charity which, contrary to widespread opinion too, is the basis of Judaism.


References

  1. V . R Nissim, Aboda Zara ch. I sub fine , R. Jeroham, NATIBS, XVII; Tosafot Berachot , ch. I; Isserles, Orach Chaim , 156; Olats tamid, ibid.
  2. Page 670
  3. Sanhedrin 57 b
  4. Melachim, IX, 2.
  5. Page 671
  6. Deuteronomy , XII, 3.
  7. Sanhedrin , 55 <super> a </super>
  8. Ibid Raschi and In loco