Israel and Humanity - Report Judaism with the universal revelation of Noachism
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Relationship of Judaism with the universal revelation of Noachism
The coexistence of a binding law, which we have studied in detail the various commands, and a rule of personal piety for those inspired to greater religious perfection, leads us to see where exactly was the relationship Law of Moses with the original revelation considered under this double aspect.
After everything we have said, the assumption of a substitution to the Mosaic religion Noachide or universal as valid for everyone without distinction should be, we believe, definitively ruled out. We have seen that in this very different from Christianity, who claimed to establish religious unity on the ruins of all that existed before him as among the Jews than among Gentiles, Judaism, within the law Noachide, devoted the principle of duality outer justified at all points of view, he made no attempt to force their humanity in the Church he was, nor did he wish to confound the Church of Israel in the Catholicism of that time. On one side it said, as the Noachism, the universal law binding on the other he asserted himself as the priestly law, thus giving, at a distance of nearly fourteen centuries, denied the claims of propagators of Christianity, the emergence of this religion universalist aspirations, declared the Mosaic decline as the particular religion of the chosen people. The universal religion is so little novelty that has preceded Judaism, it marks a step towards him in that he has been, to use scientific language, labor specialization, differentiation to establish a uniform religion, inorganic, in which peoples in terms of national existence, were outside for absolutely nothing, which, admittedly, is precisely the dominance of Christianity from the when he consummated his break with Israel [1] to [2] instead of a cult that believes that individuals, he holds humanity in a great Church, including a nation of priests and lay people. And this duality is thus definitively establishes that the substance that the very simple and very natural distinction between the common law and all Rule purely priestly.
In these circumstances, what are the reports of the Mosaic with the original revelation as he has designed himself, that is to say with the religious state of mankind at the time of his coming? This work seems to have considerably clarified the issue. Judaism found humanity governed by this revelation may be called primitive Adamite, or patriarchal Noachide, and which in any case is the only one that truly deserves the name "Catholic. But next to the binding law for all, we distinguish rules of perfection own men more pious and at least the priests of that time. So Moses the distinction was entirely individual and found himself in the worship of all nations. Everywhere there were priests and laity, a set of requirements imposed on all men alike and a higher moral law for spiritual souls, a general code and an ideal of holy life, but human society was not yet Organized with the priesthood as the great legislator conceived. This was the Mosaic, indeed, who from birth had to do this gigantic step for mankind. The different peoples in his eyes became members of one family land [3] established, say the Rabbis, the image of the divine world [4] . And in this family, he appointed an elder brother, Israel, like all seniors in antiquity was instructed on behalf of all functions of the priesthood. It is his assigned special status as the law of perfection that the priests were watching nice before Moses and the priesthood, the components were previously scattered among all nations, finally took the body and the Israelite nation ' now exercised on behalf of the entire human family.
What happened at the time of revelation in the religious mosaic is similar to the process that reveals itself in the physical universe in which phenomena ranging from homogeneous to heterogeneous and produce successive specializations, instead of < ref> Page 709 </ref> affect the harmony and unity true, merely making them one and the other richer and more fruitful. When it comes to keeping them under a greater variety of forms, the central link for the meet itself must be even stronger and more indivisible. This precious truth, that the independent review confirms fully, makes us understand why Judaism had to take an essentially particularistic regarding priestly nation, at the same time he gave to other people, as lay members of the Church Universal was founded by him, the Noachism this true Catholic law which we have sketched in broad strokes the main lines.
Certainly we do not claim that Moses designed in every detail this grandiose plan, but it nevertheless appears very clearly, we think, to all who have kindly follow without bias and through our long but careful demonstration. In the work of the Hebrew lawgiver, who was also under the eyes, the spectacle offered by the cyclopean structures of Egypt, the majestic vision of the future destiny of the world, everything is done for the future. His efforts to organize the priestly race, keep it intact in the midst of humanity and make it capable of complying with all requirements of the times and places and adapt to any changes that might arise in the course of the ages , are an admirable flexibility and wisdom.
As the rabbinic tradition there is not deceived. She fully understood the nature of the two different parts of the mosaic work: on one hand, the civil code designed to regulate the relations of man with man and the conditions of Jewish society, on the other, the religious and moral law which the supreme purpose goes far beyond national borders and the limits of earthly existence. In the spirit of the doctors of the Synagogue, the first game was necessarily open to any changes that must inevitably occur in the lives of people she was called to govern and the second on the contrary, because of its essence that defies social contingencies, should not be altered in any way by changes in the nation itself: new biological conditions, geological or cosmological could only change their appearance. Still, even in the latter case, the principle of immutability of the Act remains nevertheless, as we [5] have had the opportunity to say, precisely because immutable as the law is how to observe it must change according to the new situation of the subjects had the task of directing. Arguably because it's always the same act, if in the presence of a subject completely different than it was before, she continued to enact the same rules of conduct?
We can not overemphasize this distinction, in the true theory of Judaism, we believe capital. It's she who holds the key to enabling us to solve the various problems raised by the work of Moses and preserve the work itself false interpretations that expose it to various hazards and eventually distort it completely. It makes us understand in any case that Judaism, in its dealings with the law or universal Noachide always intimately connected to its own constitution, a cherished ideal that does not stop the Palestinian borders, but instead embraced all humanity in its future development. [6]
