Israel and Humanity - The original unity and the election of Israel

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II.

The original of the unity and election of Israel.

We see how the original unity becomes the unity history. The human race, one by nature, since it is derived entirely from the same primitive couple continues to be one in its evolution, equal before God without any distinction. But we will say, what happens to the Jews the idea of divine unity since the election that made Israel a people apart?

We could answer correctly that a religion that gives rise to all mankind the same parents and shows us that human society governed by God for many centuries on the footing of perfect equality without any distinction between its members, this unquestionably a fundamental character of universalism that does not clear the choice that a special people is favored at a certain moment in history and a specific purpose. But we go further and we pretend that the quote itself, instead of harming human unity, the complete, because it introduced into a human body necessary for its perfect execution and is intended as the religious consciousness to relate to all different parts. Everyone knows the parable of the Rabbinical royal feast and differences so striking that it has with the Gospels, since 'instead of a wedding feast prepared for some intimate and, by carelessness and the failure of guests, transformed into a public banquet, S. [1] we see a festival open to everyone who becomes a private family dinner of king only because most guests have not responded to the call [2]. We do not know if the scientists involved in physiology have been able to agree on the issue of generation or formation of the embryo by a centripetal or centrifugal initial movement [3] but what we know is that this great organization called the humane society was formed by a centripetal movement and that when a people arose, giving himself the mission to own, maintain and teach all religious truth, that day the universal religion was born, her heart beat, his life began and since then she has continued to grow.

It is a fact that for Judaism, the human race in the first offering of its history traits such as uniformity of divine providence intervened to bring in the social differentiation similar to that which exists in the world Nature. And if all that we said previously about the gods, angels or Sarim is correct, we must add that these differences ethnological, that is to say the division of streets and languages, religious differences are necessary in the divine plan, as tradition teaches exactly which date the variety of religions and beliefs separating humans from the time of Babel. It has been rightly said that the dispersion of the names of God was one of the most disastrous effect of the dispersion of men and was deplored. We believe rather than division, the analysis is also necessary that the synthesis and it is even indispensable. The election of Israel who had a special mission to carry out this religious synthesis thus appears to confirmation and not as the negation of human unity.

If the privilege was granted to the Jews, in Hebrew thought, the lie imposed on the idea of oneness of mankind, we should see also placed at the origin and not in history. The late appearance of the Israelite priesthood in the eyes of Judaism proves the normal state of humanity is that which precedes the election. It seems rather a remedy given to the religious corruption in which humanity had fallen, along with a necessary phase of steady development of nationalities, which would lead to the establishment of a central nation, priestly. And do not we see that this idea of a people promoted to the sacerdotal dignity, with all the charges attached to this function, implies that a family of peoples, among whom is chosen and set apart to fill a role useful at all? Just as the priest in a society and the basic necessities of life above and union [4] of all members and therefore the progress of the community, so Israel is in the humanity, as the nucleus of its organization and the subsequent consecration of his unity.


References

  1. Matthew xxii, 1-14.
  2. Benamozegh Morality Jewish and Christian Morals , p.296.
  3. Page 283
  4. Page 283