Israel and Humanity - The creative man

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VI.

Man as creator.

We pointed out the close relationship that makes the doctrine of man's cooperation with God and the unity of the divine law and human one and the same doctrine. The idea of divine parentage that we find among the rabbis put the seal on this teaching.

We see the doctors to provide fair, also the name already so eloquent partner of God, the sweet names of friends, comrades and brothers of the Lord. This title is involuntarily think that that Christianity provides the faithful that Jesus is called the elder brother. One could say that is because of the common humanity to one another and that the Christian is called the brother of Jesus. But we must remember what we said earlier, is that the Christian incarnation is an imitation of the Shekina </ref> Hebrew, of the divine immanence, Malchut of the Kabbalah, with the essential difference that the descent into the finish is accomplished, according to Christian beliefs in humanity only, or rather one man, while Kabbalah for the incarnation exists in fact and by extension the whole of Creation, although in the latter it is still the man who remains as it were the central focus, the magnet that's y attracts and holds it there.

This cooperation, which as a brother is a symbol of God, reaches its highest form and arguably the boldest in the doctrine that makes man a creator with God, saying that the spirit of The man was involved with God in the creation of the world. It is true that teaching that human works are superior to those of heaven and earth, the Rabbis have already hinted that, but we find it stated in formal terms in this passage from Beresch rabba : "When it came to creating the world, God consulted the souls of the righteous, as it is written: They were the creators sitting with the king when he performed his work ". This is obviously the same idea that inspired many other rabbinic passages such as these: "If the righteous wished, they could create the worlds." Or: "Bezalel knew how to combine the letters with which heaven and earth were created." We also find an echo of this doctrine in these creations of worlds that the scientist, according to the Zohar, operates in meditating the law of God and perhaps even in the Christian promise that the righteous will judge the world with Jesus.

It is not just a writer is, when it is called Goethe, science, engineering, philosophy, poetry concentrated in one man, who express a similar thought when he writes, as we saw about the doctrine of Sarim , the idea that the souls of the wise take part in the joys of the Gods "by partnering with happiness as they enjoy the creative forces" . We know likewise the belief of the stars on Sunset animated. Religions and philosophies were often in agreement on this point, witness Pythagoras, Socrates, Aristotle and even with its "intelligence driven".

Looking like the soul of the earth the first Adam, that is to say humanity in the person of its representative, the Rabbis have made their way to expose similar ideas. A thinker gives us a philosophical formula when he wrote: "Man's World fragment participates in its laws which the moral law is a deduction ". Is not this what we have said about the unity of the divine and human law? If man is the image of the world, more so must it be in the model, since it is the highest creature. Bacon's famous words, that no triumph of the physical nature of the condition to know and obey him in turn illuminates rabbinic doctrine and it is true, how the axiom known Natura non parendo vincitur nisi Will not it be even more when it comes to the moral nature !

We mentioned earlier that the theory according to Ibn Ezra miracle. It clearly falls in the same vein, it is a consequence of the role of creator with God assigned Adam is the mysterious side of human nature that extends his dominion over all that is yet to unknown nature in general. He can not be in paganism and who, being fatally pantheistic or naturalistic, always makes a man to his god, and thereby to the universe. In this system, if an ideal, a transcendent God, everything must begin and end in reality. The idea did not differ because it can not dominate and there are these perfect equation. Exceptions may be objected that are only apparent. In India, for example, sometimes the man revolt and fight, and sometimes it requires the gods and triumph. But here as in Greece, what distinguishes these struggles to those that supported the Jewish holy is their nature of rebellion. Victorious or defeated, the saints of paganism are still rebels, while it is always obedient to the order, the sovereign will of God, the Jewish struggle with the gods, we would say God himself as immanent in creation and the rabbis tell us that there is no title more expensive to Shekina than Defeated

For Judaism, all proceeds from God, even what we call evil. Isaiah did not say: "I give happiness and I create evil" ? and the very personification of evil, Azazel, is not she not, as we have seen, say the Kabbalists, the left side of the Godhead? The famous saying of Proudhon, therefore, contains something other than blasphemy fight evil, is, somehow fight God himself. Only what Proudhon did not see is that God can not fight this way with the help of God himself, that is to say using the powers he has given us to continue the worldwide work of creation.

This should never forget when the man is that, under the general term in nature, one must understand its personal nature, with all its characteristic qualities which are often at odds with those of the outside world. To obey the Law of Nature in which he lives and to freely and consciously in harmony with all beings as physical inevitably do, man can not simply imitate nature, he often has to fight against it, because otherwise it would move away from the goal, for the simple reason that if being deprived of freedom and intelligence necessarily acts in the manner most suitable to its relationship with the universal nature, it taking care to keep it constantly in the circle of its laws, be free and intelligent instead must, by its own efforts, take the rightful place in the universe especially at the price of constant struggles and victories over anything that impedes its higher calling. That's the sense in which man is truly creative and how, instead of imitating nature, he must dominate and use it for a higher end. Just add here that it is not in nature itself he finds the law to which he must obey to realize his ideal, this law, ultimately, comes from outside, ie say, a revelation and the one who really puts in harmony with universal order. His quality of being spiritual places and forced to comply, not to nature, but the creative idea, which perfects nature.</I.

Man creator.

We pointed out the close relationship that makes the doctrine of man's cooperation with God and the unity of the divine law and human one and the same doctrine. The idea of divine parentage that we find among the rabbis put the seal on this teaching.

We see the doctors to provide fair, also the name already so eloquent partner of God, the sweet names of friends, comrades and brothers of the Lord. This title is involuntarily think that that Christianity provides the faithful that Jesus is called the elder brother. One could say that is because of the common humanity to one another and that the Christian is called the brother of Jesus. But we must remember what we said earlier, is that the Christian incarnation is an imitation of the Shekina </ref> Hebrew, of the divine immanence, Malchut of the Kabbalah, with the essential difference that the descent into the finish is accomplished, according to Christian beliefs in humanity only, or rather one man, while Kabbalah for the incarnation exists in fact and by extension the whole of Creation, although in the latter it is still the man who remains as it were the central focus, the magnet that's y attracts and holds it there.

This cooperation, which as a brother is a symbol of God, reaches its highest form and arguably the boldest in the doctrine that makes man a creator with God, saying that the spirit of The man was involved with God in the creation of the world. It is true that teaching that human works are superior to those of heaven and earth, the Rabbis have already hinted that, but we find it stated in formal terms in this passage from Beresch rabba : "When it came to creating the world, God consulted the souls of the righteous, as it is written: They were the creators sitting with the king when he performed his work ". This is obviously the same idea that inspired many other rabbinic passages such as these: "If the righteous wished, they could create the worlds." Or: "Bezalel knew how to combine the letters with which heaven and earth were created." We also find an echo of this doctrine in these creations of worlds that the scientist, according to the Zohar, operates in meditating the law of God and perhaps even in the Christian promise that the righteous will judge the world with Jesus.

It is not just a writer is, when it is called Goethe, science, engineering, philosophy, poetry concentrated in one man, who express a similar thought when he writes, as we saw about the doctrine of Sarim , the idea that the souls of the wise take part in the joys of the Gods "by partnering with happiness as they enjoy the creative forces" . We know likewise the belief of the stars on Sunset animated. Religions and philosophies were often in agreement on this point, witness Pythagoras, Socrates, Aristotle and even with its "intelligence driven".

Looking like the soul of the earth the first Adam, that is to say humanity in the person of its representative, the Rabbis have made their way to expose similar ideas. A thinker gives us a philosophical formula when he wrote: "Man's World fragment participates in its laws which the moral law is a deduction ". Is not this what we have said about the unity of the divine and human law? If man is the image of the world, more so must it be in the model, since it is the highest creature. Bacon's famous words, that no triumph of the physical nature of the condition to know and obey him in turn illuminates rabbinic doctrine and it is true, how the axiom known Natura non parendo vincitur nisi Will not it be even more when it comes to the moral nature !

We mentioned earlier that the theory according to Ibn Ezra miracle. It clearly falls in the same vein, it is a consequence of the role of creator with God assigned Adam is the mysterious side of human nature that extends his dominion over all that is yet to unknown nature in general. He can not be in paganism and who, being fatally pantheistic or naturalistic, always makes a man to his god, and thereby to the universe. In this system, if an ideal, a transcendent God, everything must begin and end in reality. The idea did not differ because it can not dominate and there are these perfect equation. Exceptions may be objected that are only apparent. In India, for example, sometimes the man revolt and fight, and sometimes it requires the gods and triumph. But here as in Greece, what distinguishes these struggles to those that supported the Jewish holy is their nature of rebellion. Victorious or defeated, the saints of paganism are still rebels, while it is always obedient to the order, the sovereign will of God, the Jewish struggle with the gods, we would say God himself as immanent in creation and the rabbis tell us that there is no title more expensive to Shekina than Defeated

For Judaism, all proceeds from God, even what we call evil. Isaiah did not say: "I give happiness and I create evil" ? and the very personification of evil, Azazel, is not she not, as we have seen, say the Kabbalists, the left side of the Godhead? The famous saying of Proudhon, therefore, contains something other than blasphemy fight evil, is, somehow fight God himself. Only what Proudhon did not see is that God can not fight this way with the help of God himself, that is to say using the powers he has given us to continue the worldwide work of creation.

This should never forget when the man is that, under the general term in nature, one must understand its personal nature, with all its characteristic qualities which are often at odds with those of the outside world. To obey the Law of Nature in which he lives and to freely and consciously in harmony with all beings as physical inevitably do, man can not simply imitate nature, he often has to fight against it, because otherwise it would move away from the goal, for the simple reason that if being deprived of freedom and intelligence necessarily acts in the manner most suitable to its relationship with the universal nature, it taking care to keep it constantly in the circle of its laws, be free and intelligent instead must, by its own efforts, take the rightful place in the universe especially at the price of constant struggles and victories over anything that impedes its higher calling. That's the sense in which man is truly creative and how, instead of imitating nature, he must dominate and use it for a higher end. Just add here that it is not in nature itself he finds the law to which he must obey to realize his ideal, this law, ultimately, comes from outside, ie say, a revelation and the one who really puts in harmony with universal order. His quality of being spiritual places and forced to comply, not to nature, but the creative idea, which perfects nature.