On Judaism: Adam and Eve's children (priest, ritual, Torah, Leviticus)

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On Judaism: Adam and Eve's children



All too often we hear statements made about non-Jews (these days usually but not exclusively Arabs) that indicate that non-Jews are inferior to Jews, that they do not have the same human soul that Jews have and in general that they do not have to be treated with the same measure of justice and mercy that is coming to Jews. Sometimes quotations are found in rabbinic literature that seem to back up these unfortunate ideas. Of course all of that ignores two basic principles of rabbinic Judaism: darchei shalom - that we must treat all people well in order to bring about peaceful relations; kiddush hashem - that we must act in such a way as will bring others, especially non-Jews, to praise the God of Israel and the Torah of Israel.

A careful look at the doctrines that are espoused in the Torah and other biblical books makes it very clear that there is no division between Jews and others in regard to their basic humanity or their value in the eyes of God. We find this enunciated loudly and clearly in Torah's story of the creation of Adam and Eve. The idea that only one human couple was created by God may lack scientific credibility but it enunciates a value-concept that is the very basis of Jewish thought: all human beings are equal in value because they are all descendants of the same parents. Thus we are all brothers. The sages understood this very well when they said, "Why was Adam created alone? To create peace among all humans, so that no one should say 'My father was greater than your father'" (Sanhedrin 4:5).

The story then makes another assertion of equal importance: all humans are created in the image of God (Genesis 1:27). Originally this may have been meant literally, i.e. that the human visage is similar to that of God. Hillel seems to have understood it that way. He said that washing the body is a mitzva, comparing it to the person who washes and adorns the statue of the king (Leviticus Rabbah 34:3). We today interpret this in a more spiritual fashion, but the idea is clear: we share something of the divine and therefore human life - all human life - must be respected. For that reason, murder is an insult to God. The Scripture is also filled with descriptions of good, pious, God-fearing non-Jews. Job is not an Israelite, Ruth is a Moabitess. Malkitzedek (Genesis 14:18) is a priest of the Most High God. Of particular interest is the depiction of "pagans" in the book of Jonah. The sailors are called "God-fearing" and the king of Nineveh leads his people in true repentance.

http://www.jpost.com/servlet/Satelli...480325&apage=1