Israel and Humanity - The worship of God

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III.

The "worship of God."

§ 1.

The passage of Isaiah which we have quoted above, which speaks of the Gentiles Noachides or proselytes of the gate, observers of the Sabbath, is not isolated in the Bible. There are many other texts in which mention is made, as the worshipers of God, the Gentiles with a Jewish perspective lawful religious situation.

It should not be thought that this way of worshiping God, or as the Hebrew "those who fear God" simply refers to foreigners who maintained good relations with Israel. Without excluding this latter sense, the name has a meaning much broader: it applies, it seems, to all those who do not belong to either race, or society, or the Jewish religion, live however, in good standing with their conscience by observing Noachism, whether they live with Israel in Palestine, whether they are in the midst of other religions, in any country whatsoever. It should be noted first that this expression "Fear God" is used in Scripture in every case involving the conversion of the Gentiles. "God bless us and all the ends of the earth shall fear ". "The nations fear the name of the LORD and all the kings of the earth Your glory ".

If Exodus wants to designate those Egyptians who, believing the predictions of Moses, retired field slaves and their livestock is similarly calling them "those who feared the word of the LORD ". And what proves it is not simply a matter of faith passing the prophecy of Moses, but a kind of Judaism, free, without legal constraint is the multitude of Egyptians who left considerable with Israel . The number who then abandoned their homeland, exposing the dangers and hardships of a long and uncertain journey, reflects the painstaking work of proselytizing done by the Hebrews during their captivity and the results prove fruitful in this eloquently circumstances. Some trends polytheistic Israel in Egypt, even some failures on his part that we are far from challenging, does not seem to have hindered the spread of Hebrew belief in the land of the Pharaohs. Our own willingness to be influenced by others is contrary to a condition very favorable for them to act on the minds of others and we welcome more readily what comes the next, when we feel inclined to turn to receive some about us. For our influence can be exercised effectively, we need a common starting point and a common language, otherwise you can be a martyr, but it does not become an apostle. The Jews will have converted many Egyptians themselves by admitting a certain part of the polytheism of the latter.

Without doubt, this half-Egyptian proselyte of Judaism was a compromise and when the opportunity presented itself, the ancient worship of Apis were left and it was they who, according to a Rabbinical conjecture very probable, took the initiative Manufacturing and worship the golden calf. In any case, this crowd of strangers that Scripture refers to as the term "troop confused ," which excited the Israelites murmured again Molise and cons of the claim meat link with manna which no longer wanted. If the incident of the golden calf is also their fault, it must be seen in our view, provided one wants to remember the Israel breeding work, according theosophy, is known to operate in pagan religions, a disruption of the balance between Judaism and Egyptianism in their mutual reaction. That's why Aaron, more than any other, should be imbued with the spirit mosaic has supported and dedicated in this memorable occasion the popular movement. It is not surprising that at this time to the first phase of a religious development that will continue for centuries, a man so distinguished he was, has not kept the right balance. And do not cry here in the scandal, as if we set out about the golden calf some heretical proposal. This is rough, as indeed all forms of idolatry alike, are for the Kabbalah the exclusive worship of one side of the monotheistic truth and the picture drawn by Aaron in particular, one of four animals yoked to the sacred chariot of Ezekiel, is in the language of the Kabbalists and Midrash a partial representation of how God was looked upon by Israel in the Sinai.

Whatever you think of this episode should stay of the Hebrews in the desert and the influences to which they complied with the time, it is important to note is the considerable number of foreigners who accompanied Israel and , no doubt, are those that Scripture means between all Egyptians everywhere "those who fear the word of the Lord."

§ 2.

The designation of worshipers of God, men who "fear the Lord" is found with the same direction as the Pentateuch in other sacred books. The Psalms, in two passages that celebrate their admirable way the organization of the universal religion, spare a place apart from Israel, the Levites, the family of Aaron, those Gentiles who do not belong to Judaism, converted to God of Israel: "Let Israel say ... the house of Aaron now say ... that those who fear the LORD say that his mercy endureth forever ". "House of Israel ... house of Aaron ... house of Levi ... and you who fear the Lord, praise the Lord! ". This is obviously good here, not proselytes of justice, that nothing distinguished the Israelites, but all those who worship God without affiliation to Mosaic, of whatever race they are and wherever they are, otherwise we do not have qualified by that name which expresses so well the only thing that Judaism required of them. Without the yoke of the Mosaic Law was no way they imposed the worship of one true God gave them the right to be considered as belonging to Israel as the true religion and participating in worship with Aaron's family celebrated, on behalf of all the external rites.

Ibn Ezra comments on these words of Psalm XXII <super> th </super> "You who fear the LORD, praise him! All you sons of Jacob, glorify him! Tremble before Him, all you descendants of Israel! 'Applies to the first words Noachides or pious Gentiles, and this interpretation is confirmed by the context, since, when Israel in this same Psalm says to God: "I tell your name to my brothers! "Is, as we have seen, it is other peoples. Rashi gives the same explanation of this passage.

We know the independent existence of Israel in the middle of Rechabites in which to see perhaps the ancestors of the Essenes. What religion they professed? There is reason to doubt that it was the Mosaic. Certainly not the Essenes knew no other, and they were the most zealous observers. But if the religion of Moses was that of Rechabites their predecessors, they could not explain the famous passage from Jeremiah in which God offers as an example of loyalty to Israel Rechabites in keeping the commandments of Jonadab son of Rechab . If they had been Jews, is their commitment to the law of Moses would be cited as a model.

Regardless of Rechabites, we find another company of Gentiles in the midst of Israel, the Gibeonites. They were respected by the Jews without being required to practice any of the Mosaic, as evidenced by the commitment that took the former do their cause no harm and live in peace with them, which would have been useless if, by perfect conversion to Judaism, they had melted into Israelite society. Moreover, they were honored to be priests in the Tabernacle and First Temple finally, as the rabbis teach about the indication of the book of Joshua they were used "for cutting wood and draw water for the whole assembly " The assumption, moreover, has nothing improbable, if we remember what Isaiah said that foreigners are insured "in the house of God and an office within its walls and a name better than the son and daughters? . The prophet, in this same passage, speaking of the Gentiles "who are committed to the Lord to serve him" uses the same expression to describe that the Pentateuch the servants of the sanctuary, free proselytes of whatever race they were.

When Solomon proceeded to the identification of foreign or Noachides who were in the Holy Land, the number rose to one hundred fifty-three thousand six hundred and they were selected to work in the building of the Temple II Chronicles They also had a place, albeit more modest, in song and sacred music. All this shows the same spirit that inspired the measures taken by Moses with respect to its converts, those affecting the Gibeonites Joshua and the promises of Isaiah, where we penetrated the meaning.

If we now turn to the Graeco-Roman class Noachides we are talking about is more clearly still. There is abundant evidence and we have to produce them when questions of Jewish proselytism at the time. Suffice it here to a single quote that is in support of what we say about the legitimacy of a religious state different from pure Mosaic, "It is clear, writes Ricoeur, the Jews and Judaism had considerable influence in Rome. For a long time they had spread the Greek lands of Asia and Europe. Everywhere there were Jews, Jews of origin or by circumcision and around them worshipers of God or Judaizers which, without being circumcised and no disqualifying all practices mosaics, read the Holy Scriptures and the Temple of Jerusalem sent their money and tribute .

The proseukes that some critics of places of assembly in areas where there are no synagogues themselves, would they not rather Noachides synagogues? Perhaps they were not separate buildings, but only the part of every synagogue for the Jewish proselytes of the door. It is indeed probable that the Israelites in building their houses of prayer were looking to imitate more or less available to the Temple of Jerusalem and even in the latter all the outside was open to the Gentiles, and in the synagogues are had to give a similar destination square. Thus in the first centuries of the Christian Churches have a special place, closer to the entrance was reserved for the catechumens. But among Christians it was only a temporary situation pending any baptism and full initiation into the mysteries, while in Judaism the religious condition of the Gentiles was perfectly legal and binding for all who knew them not fully comply with the law of Moses.

§ 3.

So it is a fact that throughout the Greco-Roman, where the influence of Judaism is apparent, a growing number of pagans, affected by the Jewish propaganda was maintained close relations with the synagogues and groups, Noachides centers were formed when the Gentiles, while renouncing the old polytheistic errors, practiced a different religion of the Mosaic, but corresponds exactly to that the doctors describe us as the only religion required for non-Jews, Noachism.

The evidence is so numerous that they have escaped the researches of historical criticism and it has been necessary to recognize that the Jews did not regard their own form of worship the one true religion which suited the pagans . "The Jews brought to proselytize, says Renan, have always felt that what their religion is suitable for all men is the monotheistic background, everything else, Mosaic institutions, messianic ideas, etc.., Form a second degree of belief constituting the prerogative especially children of Israel, a sort of family heirloom that is not transmissible Everything is correct in this statement, except as regards the Messianic ideas which, far from being the exclusive patrimony of Israel, instead of an essentially universal, since it is the concern for the religious humanity which is the trait more striking. It is true that the eminent writer sees in that Judaism largely open to all men of good will, an advanced design of spirits, without secular science, removed, he said, the influence of doctors and, in their desire to convert the world, no longer insisted, like the latter, the importance of circumcision, and even turned away the new converts to the practice. But we must be against the lie to this table fanciful indeed the truth is that these advanced minds are a creation of the imagination. About Noachism he could not be two ways of thinking about Israel, for Judaism as a whole had high national and religious exclusiveness to the concept of a universal religion. If any discrepancy existed then among the Jews, it must be precisely the opposite of what Renan says, the rabbis, who were constantly Noachism the purpose of their theological discussions, could not mistake the character of the Mosaic point to believe never mandatory for all men. Did not we just up and support, which elsewhere is excessive, they were rather hostile to the conversion of pagans to Judaism? This is the crowd that only less educated in general, could be brought to see in the Mosaic institutions the only way open to the Gentiles to embrace the true religion.

The early history of Christianity proves we have already seen that this last assumption is not entirely unfounded, because the apostles who are represented as ignorant men, who were celebrating a great extent found themselves at a loss when it came to deciding what should be taxed to the Gentiles. Some, the most pious, if not more familiar with Jewish tradition, believed he had to submit to the entire Mosaic; other well recognized, indeed we used to dispense, but it was point, it should be noted, because they saw in the Mosaic worship the personal status of Israel but because they claimed that this religion was abolished for the Jews themselves as for the Gentile.

To justify the reproach that is intransigent to the Rabbis, Renan cited two stories that ran when the account of Shammai. The Doctor would have defeated two of which converts one would accept that the written law, while another asked that he pledged himself to teach him all the law for as long as would stand on one foot. But these facts, any genuine they may be, we do seem to have no relation to the issue in question. Shammai elsewhere is that one of the leaders of the Pharisees and he is not authoritative in Judaism. In similar circumstances we know that the famous Hillel held a driving any different. The two doctors in these cases similar point on the only occupied Noachism. It was not for them to know if, without embracing the Mosaic, the pagan could put themselves in a lawful religious situation, everybody agreed on that point. What interested Then, the position of those who voluntarily, without being compelled by divine command, would submit to all charges of the Mosaic law was a matter of procedure to follow in their admission much less, mere tolerance, patience, gentleness to use against them and all the temperaments of the two doctors disagreed.

The story of two Jews who determined the conversion of the royal family Adyabène is not conclusive. It is true that one of them, Ananée, the turning away from circumcision and the other, Eleazar, the counseled him. But this is not because one believed necessary, while the other does not consider it necessary only because the first plans to turn his converts real Jews and the other on the contrary merely that they might become mere Noachides. This does not mean that in general the Jews were not flattered to see the pagans to submit their own legislation rather than that of Noah, the people were mostly preferred form of conversion first. But what matters is not the sense of Jews more or less ignorant, the doctrine of Judaism that was needed at all and after that all would eventually agree that the Mosaic was a higher degree initiation accessible to all those who wanted to claim, but in which no Gentile conscience was bound to rise.

The review shows that we include the testimony and we find this in contradiction with itself, also recognizes that "many neophytes led pious life without subjecting itself to the Jewish ritual that was supposed to vulgar open access ". And he adds: "The Pharisees would not consider the Act as being applicable to all mankind. What was essential to them is that there was always a holy tribe who observatie and should offer a living realization of the ideal revealed ". Renan notes and the practical implementation of this rule we have spoken and according to which every Gentile, without formally embrace Judaism, was free while still in his religion Noachide, to perform one or more of the precepts of the Law , whose rule R. Jonathan in the Talmud gave a theological formula, when he assigns each precept separately, the effectiveness of operating the greeting