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標題: 世界的和諧,雅各、以掃以及雙重繼承權的爭奪和鬥爭

托爾多特的開頭如此說:以下是亞伯拉罕的兒子、以撒的歷史。具體來說,這些歷史都有著怎麼的敘述呢?著名的評論家拉什(Rashi)說,主要就是雅各和以掃的生平敘述。在每週的閱讀律法書部分有涉及。

 

這是什麼意思呢?雅各和以掃在某種程度上表達了亞伯拉罕和以撒的理想。亞伯拉罕是仁慈的象徵,而以撒代表了嚴厲。雅各和以掃也是如此:雅各體現了亞伯拉罕的仁慈,而以掃則體現了以撒的嚴厲。

 

但是他們和自己的父親又不是完全相似,因為亞伯拉罕和以撒是義人。而雅各和以掃則不同:雅各是義的 以掃則為不義。請注意:我們不是在談論他們的行為,而是談論身份。

據說 雅各和以掃還沒有出生就已經有爭鬥,我們再查考拉什的論注,他們為什麼爭鬥?爭鬥雙重世界的繼承權。什麼是雙重世界?一個是現今的世界,裡。給一個我們前面講過的將來的世界(參見活兩次)。雅各和以掃都想要什麼?假如我們說,雅各想要未來靈性的世界,那麼以掃想要的則是這個物質世界;果真如此的話,衝突和鬥爭就不存在了。每個兒子都得到各自想要的,那麼為何還要衝突呢?

 

布拉格的拉比猶大.羅伊維(Yehudah Lowe)又被稱為布拉格的瑪哈拉爾(Maharal of Prague)解釋說,他們都想要全得(獨佔)兩個世界。事實上,雅各更傾向於將來的世界,我們很清楚的是,對雅各而言,內在的靈性更為至關重要。要注意的是,雅各使命中挑戰同樣也是繼承這個物質世界。

 

對雅各而言,繼承物質世界也許不是自然而然的,因此我們看到:在雅各子孫的整個歷史中,以色列人(猶太人)只取得了有限的政治成果。但是雅各後裔的使命是與這個世界和解,繼承這個世界,並在這個物質世界中建立神聖之地;正如同在我們這個時代,通過返回錫安和建立現代以色列國所取得的成就。

 

相比之下,這個世界保證是以掃的後裔-以東的:他們的命定由羅馬和西方所實現。這個世界是不言自明的,在某種程度上,先哲們暗示了以掃這個名字在希伯來語中具有和平的數值。這是因為他們(以掃和他的後裔)統治著這個世界,他們決定所有人的和平;另一方面,他面臨的問題是將來的世界,因此以東(羅馬)選擇基督教,在提醒自己免得遺忘將來的世界應許和繼承。

 

我們的托爾多特部分(Toldot)表明:雅各和以掃都各自努力地要完全自己,雅各最後不僅得到亞伯拉罕的祝福,也得到了以掃的祝福。最後,在靈性上有些軟弱的雅各最終成為了以色列。

 

這一變化是如何發生的?來自靈性與物質世界的連接和合一。雅各與以掃的祝福合一,就配得稱為以色列。

 

獲得將來的世界,最好的道路和方法是什麼<點擊此處>。

 

關鍵詞

身份鬥爭

 

兩個世界的融合:靈性世界與物質世界

 

雅各所面臨的挑戰:調和兩個世界

 

雙重繼承

 

靈性與物質的鬥爭

 

雅各和以掃的動力

 

世界的整合

 

亞伯拉罕的理想

 

瑪哈拉爾(Maharal)的解讀

 

在物質世界中追求神聖

 

以掃世俗統治

 

雅各的歷史性挑戰

 

托爾多特(Toldot)祝福的相交。

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