{"id":82,"date":"2006-10-05T18:11:51","date_gmt":"2006-10-05T18:11:51","guid":{"rendered":"http:\/\/summametaphysica.com\/ge\/30030-inexorability\/"},"modified":"2018-04-23T20:20:20","modified_gmt":"2018-04-23T20:20:20","slug":"30030-inexorability","status":"publish","type":"page","link":"https:\/\/www.summametaphysica.com\/ge\/30030-inexorability\/","title":{"rendered":"300.30 INEXORABILITY
(pps.87-90)"},"content":{"rendered":"

hard cover page 87<\/p>\n

In a world predicated upon potential, man inexorably took the route of ”Tree of Knowledge\/Potential.”<\/strong><\/p>\n

As a parent is reluctant to set his beloved children out on their own in a harsh world, God was reluctant to set mankind out on their own too early.<\/p>\n

Children you are, to the Lord, your God.
\n-Deuteronomy 14:1318<\/sup><\/p><\/blockquote>\n

The Divine cautioned man to wait, to remain longer in the protective Divine cocoon of Eden. But man would wait no longer.<\/p>\n

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318 <\/sup>The theme of the parallel of the relationship of God: Israel, in particular, with father: son is amplified below.<\/p>\n

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The path of the Tree of Knowledge presented a choice to live as a free, independent individual, to commence a quest to fully realize potentialities, to break the umbilical cord tying man to the bliss-font of the innocence of Edena319<\/sup> Man risks death in order to fully live 1ife.320<\/sup><\/p>\n

Man is indeed free. Even prior to eating from the Tree of Knowledge, man had free will. He could act contrary to a Divine admonition.321<\/sup><\/p>\n

One cannot easily conclude that Adam and Eve “sinned,” and were consequently “punished” per se,<\/em> as sin is somewhat problematical pre-Tree of Knowledge.322<\/sup> That which on the surface seems to be recorded as “punishment” for “original sin” is in actuality man, in concert with the primordial cosmic thrust, choosing the set of dynamics noted in biblical shorthand as the Tree of Knowledge.323<\/sup><\/p>\n

In fact, the relationship between freedom, privacy, Providence, and suffering is crucial to the events of the Garden of Eden. Once man asserts his freedom and tastes of knowledge, the immediate and direct result is an end to the eternal life of bliss and the expulsion from the care of the Garden of Eden, the essence of providential care.<\/p>\n

Man’s choice was not only between knowledge and eternal life; it was between knowledge\/freedom\/potential and a “gilded cage” existence. In fact, even the infinitely powerful and wise Deity, who tried to direct man away from the Tree of Knowledge, was unwilling? if indeed able, to forcefully foreclose the option.324<\/sup><\/p>\n

In many ways the Nazi plague was a direct attack on these very eternal values of liberty, individualism, and the value of the creative human spirit. But the Nazi would replace the gilded cage of eternal bliss of the Garden of Eden with the concentration camp of debasement and death of Auschwitz. Evil incarnate would pervert\/invert the essence of creation, and its primal target would also inexorably be the primal carrier of the Divine word.<\/p>\n

The psychic force of the event of mankind’s grand choice exerts its pull on us through the millennia, notwithstanding the<\/p>\n

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319 <\/sup>See Herder, Ideas for a Philosophy of History,<\/em> bk. IV, pt. VI, as cited in Barnard, J. G. Herder on Social and Political Culture,<\/em> p. 265. “Man is the first of nature’s creatures to be set free; he stands erect. He can weigh up good against evil, truth against falsehood; he can explore possibilities and choose between alternatives.”<\/p>\n

320 <\/sup>See Merton, The New Man,<\/em> p. 13.
\nCf. Kaplan, The New World of Philosophy,<\/em> p. 108. “[Existentialism maintains that] In every choice I am responsible for the fate of mankind. . . . This is why Kierkegaard says we choose only ‘in fear and trembling,’ why he speaks of the ‘dizziness of freedom,’ why Sartre says that man is ‘condemned to be free.’ ”<\/p>\n

321 <\/sup>See Abravanel as cited in Leibowitz, Studies in Bereshit<\/em>, <\/em>p. 18. “. . .the whole perfection of man lay in his possession of the capacity to choose freely between evil and good. Otherwise he could not have been human and God could not have commanded him: ‘from all the trees of the garden you may eat but of the tree of knowledge of good and evil you may not eat thereof; since a command can only apply to one who possesses a free choice and will.”<\/p>\n

322 <\/sup>See the question posed by the third-century Syrian philosopher Porphyrius (in his controversy with the Christians): “Is it not very odd that [what is described as] the punishment for disobedience should be the attain- ment of a perfection which he [man] had never possessed, namely-intelli- gence?” As cited by Heinemann in his “Abarbanels Lehre vom Niedergang der Menscheit,” Monatsschrift fum Geschichte und Wissenschaft des Judentums, <\/em>1938, pp. 38 1-400, as cited in Leibowitz, Studies in Bereshit<\/em>,<\/em> p. 26.<\/p>\n

323 <\/sup>See the question posed by Abravanel: “If it is maintained that the eating of the tree [of Knowledge] did harm because it involved the knowing of evil, surely it was, at the same time beneficial, in involving the knowledge of good?” As cited in Leibowitz, Studies in Bmeshit, p. 17.<\/p>\n

324 <\/sup>See Seltzer, Jewish People, Jewish Thought, <\/em>p. 756. “Jewish observance can be described only in polarities: on the one hand, stability, repetitiveness, and regularity, but on the other hand, inwardness, spontaneity, freedom.”<\/p>\n

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inadequacies of the particular interpretation and subsequent doctrine. It is interesting to note the centrality in Christian theodicy of the Garden of Eden drama. The mainstream Augustinian philosophy of original sin and the fall of man traces evil in the world directly to the original “sin” at Eden. In the Augustinian formulation, all man kind is punished for man’s original sin at Eden. There are many theological and philosophical problems with this formulation, yet it remains the mainstream Christian doctrine on evil.<\/p>\n

Common Jewish and Christian exegesis holds that Eve and Adam sinned in partaking of the Tree of Knowledge. In the Jewish philosophical tradition there is a spectrum of viewpoints on the Garden of Eden and its manifold symbolisms.<\/p>\n

Our interpretation is that while Eve acted in contradiction to Divine tziviteecha<\/em> (caution), the category of classic “sin” is simply inapplicable to the pre-Tree of Knowledge state. Rather, Eve, the symbolic mother of mankind, and Adam, the symbolic father of mankind, exercised their divinely granted measure of freedom to decline the warning of the Divine, and to choose the path of dynamics known by the title “Tree of Knowledge.”325<\/sup> Man forsook the low-risk approach to life favored by the Divinity at that point for a bolder and riskier approach to life,326<\/sup> which, while not favored by the Divinity then, was nevertheless definitely permitted.327<\/sup> Man took the route advanced by John Stuart Mill: “Better Socrates dissatisfied than the fool satisfied; better the fool dissatisfied than the pig satisfied.”328<\/sup><\/p>\n

Berkovits notes:<\/p>\n

Since man, without the challenge and the freedom of meeting it in responsible action, would not be human, we might as well say that, to the extent to which we are unable to attach sense and dignity to human existence, man is of necessity linked to imperfection. He who desires man in all his nothingness and potential glory must also desire the imperfections of man’s cosmic condition.329<\/sup><\/p><\/blockquote>\n

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325 <\/sup>See Buber, The Prophetic Faith, <\/em>p. 103. “The unformulated primal theological principle of the Garden of Eden story about the divine-human relationship [is] . . . that created man has been provided by the Creator’s breath with real power of decision and so is able actually to oppose YHVH’s commanding will.” As cited in Herberg, Judaism and Modern Man<\/em>,<\/em> p. 84, n. 15.<\/p>\n

326 <\/sup>Man foresook a low-risk\/ low-reward-potential existence, for a high- risk high-reward-potential existence.<\/p>\n

327 <\/sup>While Luzzatto’s treatment of Providence is very different from ours, he notes: “God arranged matters so that man’s chances of achieving ultimate salvation should be maximized.” Luzzatto, The Way of God, p. 125.
\nCf. Bertrand Russell, “A Free Man’s Worship,” in idem, Mysticism and Logic (New York: Norton, 1929), p. 48. “A strange mystery it is that nature, omnipotent but blind, has brought forth at last a child, subject still to her power but gifted with sight, with knowledge of good and evil, with the capacity of judging all the works of his unthinking mother. . . . Man is yet free, during his brief years, to examine, to criticize, to know and in imagination to create. To him alone in the world with which he is acquainted, this freedom belongs and in this lies his superiority to the resistless forces that control his outer life.”<\/p>\n

328 <\/sup>See Hick, “Faith and Knowledge,” pp. 518-519.
\nCf. Berkovits, God, Man and History, p. 146. “By creating man as a being in need of spiritual, intellectual, and ethical freedom in order to fulfill himself, God took a chance with His creature.”<\/p>\n

329 <\/sup>Berkovits, God, Man and History, p. 79.<\/p>\n

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Accordingly, the Spanish philosopher Miguel de Unamuno concluded The Tragic Sence of Life<\/em>, with the words: “. . . and may God deny you peace but give you g1ory!”330<\/sup><\/p>\n

According to the common reading, ve-etz ha-da-at tov ve-ra<\/em> is to be understood as “and the tree of knowledge of good and evil.” According to our reading, this phrase is to be read, “and the Tree of Knowledge; consequently both good and evil.” According to the common reading, Eve and Adam “sinned” when they ate from the Tree of Knowledge. According to our reading, Eve and Adam did not sin; they “contravened a caution,” which is a crucial step below “sin.”<\/p>\n

The common reading of the Garden of Eden saga is actually predicated on an internal contradiction. If Adam and Eve only gained knowledge of good and evil as a consequence of eating from the fruit, how can they have “sinned”\u00e2\u20ac\u201dan act which presumes some understanding of good and evil\u00e2\u20ac\u201din the prior partaking of the fruit?331<\/sup> Furthermore, the Hebrew phrase describing the tree should then be ve-etz da-at tov ve-ra<\/em>, “the tree of knowledge of good and evil.” not ve-etz ha-da-at tov ve-ra<\/em>, “the Tree of Knowledge; good and evil.” There is a “superfluous” heh<\/em> in the text if we employ the common reading.<\/p>\n

On what level is the Garden of Eden tale to be understood? Did the first man and woman determine the course of untold billions? Was my destiny charted by one or two primitives?<\/p>\n

We would posit that First Adam was not simply the literal “first man.” One must rather posit that he was a shaliach<\/em>,332 <\/sup>a representative on behalf of mankind to come. In a cosmos predicated on potential and containing elements of circularity, First Adam, in concert with inexorable thrusts of the cosmos, chose the Tree of Knowledge\/Potential.<\/p>\n

The essential choice in the Eden saga was made by Eve, the mother of mankind, and not by its father. The one who bears the child and suffers the pain in childbirth, chose to set her children along the more arduous, but hopefully more rewarding, path of Tree of Knowledge\/Potential.333<\/sup>The one who carries and gives life chose the path which also ultimately abrogates life334<\/sup> because this same treacherous path also yields a fuller life.335<\/sup><\/p>\n

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330 <\/sup>Miguel de Unamuno, cited in Lamm, Faith and Doubt, p. 34.<\/p>\n

331 <\/sup>Abravanel challenges in parallel: “A command is not given to animals or one lacking intelligence. With his intellectual faculty man differentiates between truth and falsehood, and this was possessed by him [prior to partaking of the tree] in his pristine perfection and purity.” As cited in Leibowitz, Studies in Bereshit<\/em>, p. 18.<\/p>\n

332 <\/sup>Parallel to some kabbalistic formulations of Adam Kadmon.<\/em>
\nSee Scholem, Major Trends in Jewish Mysticism, p. 265. “The decisive point is that according to this [Lurianic] doctrine, the first being which emanated from the [Divine] light was Adam Kadmon, primordial man.” Note to reader: Although there are parallels between Lurianic “primordial man” and our Primal Man, according to many interpretations of Adam Kadmon, there would be very major differences. See complete discussion in Scholem’s Major Trends in Jewish Mysticism<\/em> and related sources.<\/p>\n

333 <\/sup>Erich Fromm asserts that man’s humanity begins when he leaves Eden.<\/p>\n

334 <\/sup>See Wiesel, The Fifth Son, <\/em>p. 71. “In our [Jewish] tradition it is the woman who represents continuity: it is she who carries and projects the future of our people. And that is how it should be. Don’t you agree?”<\/p>\n

335 <\/sup>Tishbi on the Zohar posits that e-lana d’mavsa<\/em> (the Tree of Death) is embedded in the Tree of Knowledge.<\/p>\n

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hard cover page 87 In a world predicated upon potential, man inexorably took the route of ”Tree of Knowledge\/Potential.” As a parent is reluctant to set his beloved children out on their own in a harsh world, God was reluctant to set mankind out on their own too early. Children you are, to the Lord, […]<\/p>\n","protected":false},"author":3,"featured_media":0,"parent":0,"menu_order":400,"comment_status":"open","ping_status":"open","template":"","meta":[],"yoast_head":"\n300.30 INEXORABILITY (pps.87-90) - David Birnbaum Summa Metaphysica I<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.summametaphysica.com\/ge\/30030-inexorability\/\" \/>\n<link rel=\"next\" href=\"https:\/\/www.summametaphysica.com\/ge\/30030-inexorability\/2\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"300.30 INEXORABILITY (pps.87-90) - David Birnbaum Summa Metaphysica I\" \/>\n<meta property=\"og:description\" content=\"hard cover page 87 In a world predicated upon potential, man inexorably took the route of ”Tree of Knowledge\/Potential.” As a parent is reluctant to set his beloved children out on their own in a harsh world, God was reluctant to set mankind out on their own too early. 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