Israel and Humanity - The theory of emanation and Judaism
THE ONE GOD
IV.
The theory of emanation and Judaism.
The theory of emanation is particularly interesting because it contains a dual belief that says eminently suited to the Aryan genius: polymorphism or pluralistic element in the Godhead [1] and immanence. See if Judaism does not contain anything similar and if the Pentateuch itself does not provide us a solid foundation for building such a system. Or so we said theosophy [2] which, despite denials that he was opposed by all sides, has the merit of teaching, before any other school, the theory of emanation is not foreign to the Bible.
The first trace we find is the very word is used in Genesis to describe the act by which God created the world, the tense Bara . Although some writers have wanted to see wrong in this term the proof of creation ex nihilo other, and predominantly Ibn Ezra, have not gone unnoticed that this is precisely the sense diametrically opposite, cutting, separating, extracting something preexisting [3]. Furthermore, why the angelic creatures and souls of men they are not among the Genesis creation Partial-tion, mentioned, if not because one and the others are assumed to belong to the divine world? The angels, in many passages of the Bible, are identified with the Godhead and that there is no other explanation-[4]
56.57 P are missing
58 GOD
subject of science in Israel. It will suffice to illustrate this with an example, to quote the cherubim of the tabernacle [5]
We recalled, speaking of the spirituality of God among the Hebrews, the horror of them for pictures. And yet here we find two figures placed in the most noble of the sanctuary remain the cherubim, indeed, carefully hidden by the veil, but they do not cover under their wings over the mercy seat. What does this weird anomaly? For us, these are two material symbols of Jewish theosophy they probably represent one of the most haunted truths, but at the same time they seem to belong, both as an idea and a sensible image, the popular religion of the Gentiles. Therefore, such figures were banned in Israel and everywhere else these two, one exception, were to remain under-treated in all eyes.
In the religious development occurred over the ages, then we assign to the Semites, or rather to Israel, free pure monotheistic doctrine of philosophical speculation dear Aryans, and the latter, the symbolism and the mythological element . For the former, apart from the Theosophical Kabbalah, a divine personality, indivisible, is still infinitely above the physical creation, the latter instead confronted with the need to humanize the gods, to embody the divine to the last degrees of the scale of beings. Theosophy enables us to see how these two trends translated it by the plural name of the Deity (Elohim), the former by the incommunicable name of our God, are united in the synthesis of religious Judaism.
References
- ↑ is one of the conclusions of the remarkable work of Williams James religious experience : "I am inclined to believe that a philosophy of religion should pay more attention than it has done so far to the pluralistic hypothesis . Trad. Translation of Abauzit, P. 436 ( Editors note ).
- ↑ For Hebraism as we have defined, theosophy is an integral part of Jewish orthodoxy. (We believe it is useful to note that the author means by theosophy theology contained in the main monuments of the Kabbalah, not the neo-Buddhism introduced under this name in the West by Blavatsky , Olcott, Annie Besant. Editors note ).
- ↑ View derived from roots in the same group that ברא berit , pact, covenant because of the use of cutting in two the victim, bar </i, "the son, because he is from his parents and Aramaic, <i> bar </i," out: <i> bor, dug wells, excavation, and verbs bara Barar , to express the action of distinguishing, separating one thing from another.
- ↑ Page 55
- ↑ V. Exodus XXV, 18-20.
