לבירורה של תורת אחרית הימים בימי הבית השני: פרק שני עולם של מעלה ועולם של מטה

The author wishes to contribute to the understanding of the Halachic dialectics. To this end he investigates possible influences upon the method of learning of the Khachamim (the Sages) deriving from contact with the Platonic dialectic. In the opinion of the Khachamim, the Torah is the first of the pre-existential beings which God created. It serves as an Organon and also as a Paradigma to which God looks as He creates the world. The Torah as a pre-existential being is similarly a Paradigma of the Torah given to Israel. The Torah She'b'chtav (the Written Law), the earthly image of the transcendental Torah, is to be interpreted by the Khachamim in terms of its own specific principles. According to the 13th Century Cabbalists, the Torah is a living organism analogous to the body of man, "and he who takes away a single letter or point from the Torah is as one who takes away the entire body"; therefore the Torah is called "perfect" (Psalms, 19:8), "for nothing in the Torah is without purpose... but rather all is given to interpretation", etc. Thus, the Halachic scholars of that generation said, "The entire Torah She'b'al Peh (The Oral Law) is implied by the written Torah". This is basically the approach of the Mishnaic and Talmudic scholars. The Torah is like the work of a weaver, and suggestive allusions and fine threads connect words which are different and widespread. Some ten years ago, the scholars Saul Lieberman and David Daube attempted to explain the set of principles by which the Torah is interpreted as having been influenced by the methods of the Hellenistic rhetors and grammarians and of the Roman jurists. The author of the present study goes one step further in the direction of the aforementioned scholars and attempts to explain the basic system of Halachic discussion under the assumption of contact between the first Khachamim and the Platonic dialectic. In Platonic dialectic the "Logos" is conceived as a living organism and as the work of a weaver. It should be structured and ordered as a living organism to serve as a basis for the dialectic which elevates the scholars in their path towards the transcendental world by means of living and vital discussion. (See the classic example in the dialogue Phaidros). In the works of Philo there are many indications both of the influence of Platonic dialectic and of the method of Halachic and Agadic discussion accepted among the Khachamim. Philo already had before him a certain combination of the two systems. In explanation, the author of the present study analyzes a number of chapters in Philo's books: De somniis I § 189—248, De sacr. Abelis et Caini § 72—87, Leg All. III § 162—178. According to Philo, the Torah is the divine and holy Logos, the word of God. The Torah in its entirety and each word individually is a living force which is revealed by a real vision. It is compared to a weaver's work, woven of divine powers. It is the image of a Paradigma which dwells on high, and this image is incarnated in the Torah given to Israel to be interpreted in the dialectic ways known to the Khachamim. An entire sermon in the book Quis rer. div. heres 129—225 explains the cosmic Dichotomia symbolized by the ritual and indicated in the Torah in an antithetic form ("Gezera Shava" = εἰς ἴδα τομή ἴδη τομἤ). The principle of Gezera Shava, one of the rules by which the Torah is interpreted, is not an ordinary human, exegetic, hermeneutic principle, but rather a part of an ancient metaphysical tradition whose original traces have disappeared. This is true for most of the rules by which the Torah is interpreted. The purpose of the "Study of the Torah" (Talmud Torah) is to ascertain in detail the rules of society and ritual conforming to the divine Paradigma, and simultaneously, to elevate those studying to contemplation of the eternal realities of the world above through dialectic study. The system of study of the Therapeutae described by Philo in his De vita contemplativa is similar to the ways of Talmudic study. The Torah is considered a living organism by the Therapeutae as well. For those delving into them, the words of the Torah serve as a "mirror" for contemplation of divine forces and beings. There are Platonic concepts which the Khachamim transformed in interpreting the Torah. Using language of the Platonic philosophy the Khachamim spoke of prophets who had visions through a "lighting mirror" or a "non-lighting mirror". In his epistles, Paul uses the same Platonic term, which he received from the Khachamim (see App. II). The Talmudic tradition concerning Mishnaic scholars occupied with the study of Ma'aseh Merkava should be interpreted in the light of the foregoing remarks. By virtue of their dialectic method, they combined the "words" of the Torah and of the other Holy Scriptures and thereby reached heights of mystic visions. APPENDIX I REMARKS ON THE DOCTRINE OF CREATION a. The author deals with the development, during the period of the Second Temple, of the dogma subsequently known as "Creatio ex nihilo". He quotes the well-known passages in II Macc. 7:28 and Paul, Rom.: 4:17. The author particularizes and analyzes various words of Philo with reference to that subject, discusses Plato's doctrine of creation, and concludes that a fixed formulation of that dogma was already known in Israel in the period of the Second Temple. This formulation came to us both in Greek, with various alterations, and in a Hebrew formulation known as "He who said — and the world was created". b. The problem of the existence of evil is discussed by Philo, especially in de fuga, § 66 sq., de confusione linguarum § 168 cq. Philo's sermons on that subject are based on a Hebrew tradition, traces of which are preserved in various Midrashim. According to that concept God is not directly responsible for evil nor for the material part of the creation, having left the creation of evil in the hands of mediating forces. c. There are traces in the Midrash and the Apocryphal tradition of a concept, accepted by the Khachamim, which concerned a notion of "time" in the process of creation. These three problems, briefly discussed here, may determine the historical place of the Torah of Israel in the development of concepts of creation. On the basis of the Holy Writ and through contact with the Platonic Philosophy, the Khachamim taught certain beliefs which influenced the formation of dogmatic principles later accepted in Christian theology. APPENDIX II "LIGHTING" AND "NON-LIGHTING" MIRROR Philo, in his de Spec. Leg. I 36 sq. and Leg. All III. 99 sq. presents various sermons on the verse in Exodus, 33:12—23. In the Midrashim and Talmud there are traces of sermons on the same subjects. In particular: The problem of the pursuit of God διά δϰιᾶς through ἔδοπτϱον, אספקלריא is expressed in the Talmudic Midrash through the ϰατοπτϱον ("mirror") (from the root δϰοπεῖν?). These concepts gained acceptance in Israel from the schools of Platonic Philosophy, and on the basis of such connecting links it is possible to understand the well known words of Paul, I Corin. 13:12; Corin. 3:18.