Israel and Humanity - The doctrine of human cooperation and Scripture

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IV.

The doctrine of human cooperation and Scripture.

If imitation of God is, according to the Bible and the Rabbis, the guiding principle of human conduct, there is no doubt that human cooperation is thus implicitly taught, because God and work as the same field, obey the same law under the similarity we have with him, this can not be called otherwise than cooperation. This, it seems, the meaning of this verse: God blessed the seventh day and sanctified it because in it He rested from all his work he had created to [1] ". These words do they mean that the world was created, prepared for the work of man and the works of God are the means of action that provides the Creator?

We find this idea among the sages of paganism. Seneca said that for example we imitate the gods as far as the behavior of human weakness [2]. This philosopher, indeed, could be related with Christians and through them with the Hebrew doctrines, but Plato before him had done the human perfection consist in imitation of the Deity and we read in the hymn of Pythagoras that "the end of life is to become like God." We wanted to identify this Hindu doctrine with the promises and see so antithetical to Jewish teaching, because, they say, if it is formally condemned by the Hebrews, they have placed on the mouth serpent tempter. This, in effect, invited the woman to eat the forbidden fruit, and promised to Adam and Eve that when they eat, they would become like God, but the consequence to be drawn from this passage is precisely the opposite of what we are told. Precisely because the snake is this language that must be assumed that the will of God, contrary to what the deceiver said, is that men become like Him, for the Hebrews would never put the truth in mouth [3] snake. What is proposed to Eve as the result of disobedience to the order of God, must actually be the result of perfect submission to the divine law and far from contradicting what is right on this point in ideas of the pagan philosophers, Judaism sees the confirmation of his doctrines.

The Rabbis, commenting on this passage said that God created the world gave to the fruit of the tree of knowledge, a creative power. But then, we will object is, why is he defending the man to eat the fruit? Is this not proof that the God of the Jews does not wish that he looks like? What happens in this case the doctrine of cooperation in which the man was called? We could meet in the word El-ohieme the biblical verse: "You'll like El-ohieme, knowing good and evil," it is not from God, but angels, and the story of Genesis mapping, as we have said, the program of humanity, man transformed by the fruit appears to be just as intelligent and free falling into the views of Providence. We believe, however, to venture a hypothesis. It is based on the symbolic meaning of two trees: one, that of life, represents the ideal, the other that of knowledge of good and evil, is the Real, and, in Theosophical language, the One is the Tipheret , the Logos, the second Malchut nature. Why is he allowed Adam to eat the fruit of the tree of life, the ideal, while it is forbidden to touch the knowledge of good and evil, is to ie the Real? Is that the role of man here below is in effect an imitation of God, but God's ideal, the Logos or Tipheret , not the God of nature, Reality hardware, because it is in the ideal that should draw its inspiration; it by him and him alone can control, perfecting the nature itself, in the dominant full height Logos must illuminate and remain in him.

Thus, man is called to imitate, not so much what God has done what he thinks, what he sees, that is to say the ideal is what [4]. It is in this distinction lies the foundation of art and morality disinterested, what was called categorical imperative, [5] which consists of intelligent imitation, not copying, but the type itself contemplated by the Spirit, not the naturata natura , but the naturans natura Veterans. And as things are created vis-à-vis the ideal, such as copies in front of the Model, one can say with the Italian philosopher Fornari that God created the universe itself imitated. This is precisely the doctrine of the Kabbalah, according to which God in creating the world, contemplated and imitated in the Torah [6], the Act, that the Word or intelligible world, which is to say that keeping the Theosophists world by his sovereign providence, God meditates the Act.


References

  1. לעשות Genesis II, 3.
  2. Hos (deos) sequamur duces quantum humana drivel patitur V. Ritter, vol. IV, p. 156.
  3. Page 367
  4. Kabbalists call Acia and Yetzira
  5. Page 368
  6. Jalkout Beresch I, § 2 and Prov. Chapter VIII.