Comprehensive coverage

The silence of the sphinx - in the image of God. Part XNUMX - Who did Jacob fight with?

In this part we will continue to deal with the same subject while placing additional emphasis, such as the matter of the "photographer", the relationship between God and the lion (the "Ariel"), literary-biblical connections that have something to do with archaeological allusions, such as were mentioned in part one and even later in the lecture

Jacob wrestled with the angel. A painting by Gustav Dora. Public Domain
Jacob wrestled with the angel. A painting by Gustav Dora. Public Domain

In the previous article - "Silence of the Sphinx" Part I - We opened and expanded on the matter of "Adam was created in the image of God" in the context of the previous sources from the Bible onwards to the literature of the Middle Ages and in the research of modern intellectuals, who did not properly treat the above-mentioned biblical sentence that is so charged, and perhaps for this "charged" reason. My simpler, but not simplistic approach in this matter from a historical and historiological point of departure, led me to examine the issue of identity between God and man and vice versa, and mainly from the physical-visual side, that is, the primordial, somewhat basic need to see God and perhaps even feel Him and approach Him with the help of other the senses

In this part we will continue to deal with the same subject while placing additional emphasis, such as the matter of the "photographer", the relationship between God and the lion (the "Ariel"), literary-biblical connections that have something to do with archaeological allusions, such as were mentioned in part I and even later in the lecture, and more of a kind These are to confirm the common framework between the two parts of my article.
Well, Tana D helps the subject of our discussion at the end of the previous part hidden in the book of Genesis, immediately after Jacob's struggle with a man/angel/god, he was horrified, after his victory of course, and he confesses this with courage and trembling: "And Jacob called the name of the place (where he competed in wrestling with a mythological entity, Mattafizi (?)) Peniel, because I have seen (the) God face to face and my soul will be saved" (Genesis 31:25). And how did you see him and describe him? As a man, since it is stated in the Bible that he faced a man ("And Jacob was left alone, and every man wrestled with him until the dawn" - Genesis 10:XNUMX). And almost immediately afterwards, in the meeting between Jacob and Esau, the former turns to Esau with this language: "...Do not ask, if I please, I have found favor in your eyes and take my offering from my hand, for therefore I saw your face as seeing the face of God and you pleased me" (Ibid. XNUMX:XNUMX). No matter how we reverse this wording, it turns out that Jacob recognizes in Esau the image of God very closely, and when we connect this statement to the fight between Jacob and "man" - an angel, God, Jacob's appeal to Esau takes on a very interesting dimension for this field of our study, when at the center of it you see the image of God as the human figure... and vice versa.

With your permission, we will return to that somewhat cosmic vision that was "revealed" to the eyes of Ezekiel on the river Kbar, "and the hand of the Lord was upon him there" (Ezekiel 3:5), immediately after the description of the figure of the four mythological beasts "... and it shows them - the figure of a man to enjoy" (ibid. 8) , comes a kind of peak of the vision in the verse "And there was a man under their wings (of the mythological animals) on their four quarters and their faces and their wings on their four" (ibid. 28). So who is that "man", "the trainer of the mythological animals"?, a mythological figure who serves God? It is impossible to know, and therefore we turn to the rest of the text: "And above the sky above their heads (of the mythological figures) like a mirror of a sapphire stone, the likeness of a throne, and above the likeness of the throne a likeness like the likeness of a man upon it from above, and I saw like the likeness of electricity like the likeness of a house of fire around from the look of his waist and up, and from the look of his waist and down I saw like a look Fire and Venus around him... Yes, the appearance of Venus around him shows the image of the glory of Jehovah. And I will look and fall on my face and hear a voice speaking" (Is. 26-XNUMX).

So who is that "character"? Human, probably, certainly not in light of the rest of the text. Moreover, the image of the figure, and the very use of the word/concept "figure" is significant in the context of the subject of our discussion, and the very use of the term "figure" (perhaps taken from the word "person" and perhaps vice versa) brings us to the beginning of the identification between the "figure" and the "man" . And if we thought that it was a human being, the Ezekiel text comes and makes it clear that it is a "figure like a man's image", a lofty, mythical figure that is visually similar to the figure of the Son of Man. And the text continues and emphasizes the identity between the image and "the image of the glory of Jehovah". And in general the textual use of the word "Adam" immediately jumps us to the creation of man in the book of Genesis, since the text does not use the word "man" or "man". And in the book of Genesis it is explicitly stated: "And God said: Let us make man in our image, according to our likeness... And God created man in his image, in the image of God created him..." (Genesis 27:26-XNUMX).
And what was said in the face of Zechariah's words: "...for Jehovah has the eye of a man..." (Zechariah 1:1) regarding the above dualism?! And a few verses later it is said: "...he (God) inclines the heavens and establishes the earth and creates the spirit of man in his midst" (Shem XNUMX:XNUMX).
It should be noted that the greatest concentration of the use of the word Adam in the mythical-cosmic context is there in the book of Ezekiel, several dozen times.
And in general, in quite a few verses, the Bible refers to the word "Adam" in the above context, while the Bible calls the rest of the people, his descendants and descendants, "sons of men", to teach us that it is a printing machine in the light of the first source, which is a member of the first identity with God and vice versa. And perhaps this is what the prophet Habakkuk is referring to: "And man will become like the fish of the sea" (Habakkuk 14:XNUMX).
And we will move on to the book of Daniel, about the date of its writing and editing the opinions are divided in the research. The early ones associate his time with the end of the biblical period or the beginning of the Second Temple period (sixth century BC) and the later ones associate it with the core of the Hellenistic period (second century BC). In any case, there appears in a kind of mystical vision an identity between God (Jehovah or Lord according to the original language) and the human figure and in the text: "And Joseph touched me like a man and strengthened me" (Daniel 18:XNUMX).
Well, what else do we need to strengthen the concept of identity between man and God and vice versa.
And as for the "image" - the issue of the image and the likeness preoccupied the owner of the Book of Genesis when in one of the verses it is stated again with emphasis: "This is a book of Adam's history, on the day God created Adam, in the image of God He made him. Male and female in Ram, and he called their name Adam on Hibram day" (Genesis 1:3). Isn't there a figure in front of us that is both male and female, like the same painting in Khuntailat Ajrod? And in another verse it is said "And Adam lived thirty and one hundred (years) and was born in his image according to his image and called his name Sheth" (Genesis XNUMX:XNUMX). That is, the image of God passes from generation to generation and does not end and disappear with the death of a person, and so on, when the faith was founded on the holiness of man because he bears the image of God.
Moreover, in Genesis 6:XNUMX it is said: "He that sheds man's blood, in man shall his blood be shed, for in the image of God made man." It is true that the intention of this sentence is to prevent murder, to prevent injury to the other person's body, in terms of interesting thinking, but behind this sentence appears again and again the physical, visual identity between man and God, and to the evidence that the verse brings the seriousness of the act due to the convergence of the very image of God in the human body.

The word/term/concept "photograph", and perhaps with a meaning that originates from "shadow" as a reflection, as an icon, as a figure such as: "You see the shadow of the mountains as people" (Judges 36:9), or "Take pictures above them" (Bamadbar 4:XNUMX ). And even the phrase "Zelmoth" comes in the meaning of the darkness of death, such as "even because I will walk in the valley of Zelmoth" (Psalms XNUMX:XNUMX).
Later in the books of the Bible, the word "photographer" is used in a clear and tangible way as a mythological and ritual figure. And this is a very interesting and important point for the article in question. That is, if until now it was possible to interpret and interpret the meaning of the word "photographer" as a figure, as a prospect of a figure or as a philosophical, metaphysical expression, then in all those biblical references the word "photographer" is defined as a clear term for a statue, a ritual sculpted figure.

Examples? you are welcome:
In the Book of the Wilderness (52:XNUMX) it is said: And you will disinherit all the inhabitants of the land from before you, and you will lose all their inheritance and the images of their tradition you will destroy, and all their graves you will destroy." Here, as in the following verses, all the commandments are aimed at a sacred task for the people of Israel, and perhaps as a continuation of the instruction in the Ten Commandments: "Thou shalt not have other Gods (again in the plural as stated above several times in connection with clear polytheism) before me. You shall not make yourself a statue and any mask", considering a teaching which was a result of an existing reality that the Jews did make statues and masks. In any case, we are talking about the "photographers of their tradition" as ritual statues. And if man was created in the image of God, every statue and image seeks to show the image of Jehovah as it was perceived then in the eyes of the Jewish people.
In the book of 5 Samuel (11:18) we read: "And you made the idols of your opals, the idols of your mice that corrupt the land, and you gave honor to the oaks of Israel...". And once again the image of the photographers as cult statues emerges here. A few verses later, "the photographers of their hemorrhoids" are mentioned (Ibid. 26). In the book of XNUMX Kings (XNUMX:XNUMX) it is said: "And all the people of the land came to Baal's house and threw down their altars and their images and broke them well...". Amos speaks of "And you carried the tabernacles of your king and the center of your images, the star of your God (again in abundance) which you made for yourselves" (Amos XNUMX:XNUMX).
Ezekiel mentions the "crimes of the photographers" several times, such as "...and make you male idols and fornicate with them" (17:20). Or "... and the idols of their abominations, which their idols have made in him..." (Ibid. XNUMX:XNUMX) and more of this kind.

And what about the archaeological findings? Well, in addition to the interesting painting of "Jehovah and His Holiness" in the Ajrod temple, many hundreds of figurines, some of them zoological, were found in the Land of Israel, such as figurines of horses and horsemen that were uncovered not long ago in the north of the country, and not a few of them are anthropomorphic. The majority of the researchers disowned the connection between those figurines in the form of a man and their connection to the people of Israel and attributed/appropriated them to the pagan Gentile communities in the Land of Israel, and I innocently ask: was this really the case, and I am even correct to refer only to the minority of these archaeological finds, and to claim that they are of Jewish - Jewish or Israeli origin / Samaritan, and in the books of the Bible there are quite a few connections between the Israeli public and the idols, such as the "terips" (household idols in the shape of a human head) of Rachel, of Michal daughter of Shaul and of Micah Cohen of the tribe of Dan, the Jewish and Israeli kings who "did evil in my sight Yahweh" and more of this kind. And in the first temple itself, initiated by Solomon, the "sea" was built and around it twelve statues of cattle for three directions of the wind. as well as statues of lions and cherubs (a kind of winged mythological figure with a human face!!!) as part of the "machine" system. And in his palace - "And the king made a large throne of ivory, and covered it with scattered gold, six degrees for the cover and a round head for the cover behind it and the hands (structures in the hands of the sitting king) from one side to the place of the Sabbath (the yeshiva) and two lions stand by the hands and twelve lions (lions) stand there on the six degrees From this and from this we will not do the same for all kingdoms" - (20 Kings 8:7-5). And this temple was certainly built under the influence of southern Mesopotamian and pre-Phoenician temples, with which Solomon had good relations, through King Hiram of Tire and probably also with the cultures of the northern sphinxes that appear in the many Mesopotamian reliefs. And the same Solomon, the builder of the first temple, loved foreign women and more than that - "And Solomon went after Ashtoreth, the god of the Sidonians, and after Milchum Shikotz of the Ammonites. And Solomon did what was evil in the eyes of the Lord... Then Solomon built a platform for Chemosh to slay Moab on the mountain that is in front of Jerusalem, and for Moloch to smite the children of Ammon" (4 Kings XNUMX:XNUMX-XNUMX), and this is to know that human sacrifices were offered to Mohel, including infants of their day. And Hezekiah, King of Judah, who wanted to carry out a deep Yahwistic reform while removing and uprooting the platforms and the Asherahs from Judah (and again to teach us about the trend of the local Jews, the "seekers"), and even removed the copper snake statue from the Temple. The same statue that Moses made and consecrated until the days of his predecessors, they worshiped him, the copper snake in the Temple, and according to the source: "... because until the ancient times the children of Israel were grumbling about him..." (XNUMX Kings XNUMX:XNUMX) and on and on. So who will stick a palm in our hands that indeed the people of Israel were monotheistic and surrealist since ... until ... they were pagan in many ways and prayed and sacrificed to statues and statuettes in the form of man/god?
King Ahaz of Judah (727-733 BC) becomes enslaved to the discovery of Plaser III, the Mesopotamian king of Assyria, copying from him the image of the pagan altar and all its accessories straight from the temple in Damascus, and the rest is history.
In the tractate Midod in the Mishnah, the parts of the second temple and its accessories are described, and in one of its chapters there is an interesting sentence as follows: "... all the gates that were there (in the temple) were changed to be of gold (so in the text), except for the Niknor gate (the partition between the Shushan gate and the 3 degrees at the entrance to the temple), Because a miracle was done in them (they changed in a miraculous way), and some say: because their copper turns yellow" (Mishnah, Tract Midod XNUMX:XNUMX). Is it about the yellowing of the gate, or is it a reminder of the copper snake?

And in general, it is no wonder that Harry, the lion, took a central place in the adoration, just as is customary in ancient civilizations, and it is clear, at least archaeologically, that lions lived a wild life in this area. In the book of Genesis (Matthew 9) Judah is blessed by his father Jacob in the form of -
"Yehuda's lion's cub devours my sons as an evil leaf, he lies down like a lion and a sword, who will raise us up" and in the same wording the verse in the book in the wilderness (9:25) stands out with a clear divine orientation, or, in a similar orientation, we read that "... a lion roars prey prey..." (Ezekiel 4 ” in 10). And in the book of Amos (XNUMX:XNUMX) we read: "A lion roared in the forest and had no prey? Did an infidel give his voice from his abode without being caught?" There are three "lion" figures in the book of Job - a lion, a shechel, and an unbeliever, and another priestess and a priestess, and in the connection between the lion, the shechel, and the unbelievers that appears in the book of Job (XNUMX:XNUMX), as well as in quite a few other cases, with a literary emphasis of course, after all, beyond the worship of power, the cases testify to Connections and connections are diverse between the cultures of Egypt, Mesopotamia, and all that is in between, including the people of Israel. And for our purposes - the affinity between the lion and its images in the Bible and the Egyptian sphinxes and their Mesopotamian counterparts, that is, a connection between the lion and man in the religious-religious context, is connected to the belief of a lion and man, and in general to every subject "because in his image we were created" and we will talk about this immediately later.
This section ends with the passage from Ezekiel, and is it not the same Ezekiel who immediately emphasizes the connection between the temple and the lion, and Ariel (the figure of a lion, man, and god), as follows: "And you who were jealous of the leaders of Israel, and said: What is your mother to bring (God) between the lions of Rabza, Among unbelievers, she raised her cubs, and one of her cubs became a unbeliever and learned to devour prey, a man ate... And when she saw that she was lying down, her hope was lost, and she took one of her cubs, an unbeliever who died, and he walked among lions, an unbeliever, and he learned to devour prey, a man ate..." (Ezekiel 7-1 ). If we ignore for a moment the images from the animal world, we cannot deny the "zoological" knowledge demonstrated by this prophet as well as his predecessors chronologically and this is based on an eye view from the reality of biblical times. This section joins other sections of the worship of the lion/lioness and connects to the subject of our discussion, if only in the context of Ezekiel - the prophet of the vision of the temple (immediately below).

And here is a passage from the Ezekiel text, which leaves no room for imagination in connection with the topic of our discussion: "And the temple (the image of the temple) - narrow behind and wide in front, and similar to Ari, as it is said (Isaiah 1:7): 'O Ariel Kiryat Hana David' - what Harry is narrow behind and wide In front of him, even the hall is narrow behind him and wide in front of him" (Mishnah, Tract Midod XNUMX:XNUMX). The image of the lion is not accidental, and the text from the book of Isaiah mentions the phrase "Ariel", which is like "Arel" - a god, an angel, a mythological figure whose body is like a lion's body and whose face is like a man's face, as is accepted in Mesopotamian worship. There is in the text the condition for a sacred glimpse, and as evidence this is linked in the image of the temple, to the world of Heavistic, Jewish mythology, and it is not for nothing that a glance into the interior of the synagogues will reveal figures of lions, probably embroidered above the veil, above the ark of the day.

In an earlier text in Tractate Midod: "Rabbi Yossi said: In the beginning there was only eight and twenty (arms) (in relation to the altar) by eight and twenty (arms). Collect and increase in this measure, until we find the place of the campaign twenty (cm) by twenty (cm). And when the exiles came up (sixth century BCE), they added to it (on the lower square) four cubits from the south, and four cubits from the west as a kind of gamma (like the shape of the Greek letter gamma - like the kind of Hebrew letter 16), as it is said (Ezekiel 6.72:45.15 ): "And the Ariel is twelve (cubits) long (1 m) and twelve (cubits) wide" square (that is, XNUMX square meters)" (Midot XNUMX XNUMX). The "Ariel" here means the pattern of the altar (or the "marcheh" in the Mishnah), that is: the altar was made in the pattern of four lions for the four winds of heaven, similar to ancient Middle Eastern altars. After all, the meaning of "Ariel" is nothing but a statue of a god as a lion, and when we look at the Egyptian sphinxes and the Mesopotamian winged lions, it is only because their faces are human faces. And how it connects and not without reason and reciprocally with the whole shape of the temple: wide at the front and narrow along the length like the shape of a lion. And it won't be easy in our eyes, since this is, after all, the most sacred center for the people of Israel, and we have already emphasized the fact that quite a few synagogues have the image of a lion embroidered on them.

We will add here for the purpose of completing the idea the following image: Yahweh appears as a living, real, physical figure, breathing and kicking, talking and shouting and of course audible to human ears and actually interfering in human actions just as we find in the mythologies and beliefs of Middle Eastern civilizations such as Egypt and Mesopotamia and even in ancient Greek mythology. Quite a few times God appears as a real man, as satisfied, angry and sullen, as a jealous God, as a warrior and warrior, as a creator of upheavals, which strengthens the principle of "man in the image of God" and vice versa. This is of course connected to anthropomorphism, the personification of God as a man, and that is why expressions such as "the hand of God", "the finger of God" (Exodus 15:5), the horn of God's nose appear. God sees, God calls ("And God called to the light of day", Genesis 3:7) God speaks: "And God said - Let there be light" (Is. 22), God acts - "And God made the sky" (Is. 3), "And blessed them God" (Is. 13), "And Jehovah God planted a garden in Eden" (Is. 6:9), "And God came to Abimelech" (Is. 26:9), "God made me laugh" (Is. 3:12), "And God made you your father" (ibid. 8:22), "Jehovah of Armies is God" (2 Samuel 22:2). "God sat on his holy throne" (Psalms 37:22), "God looked from heaven" (Shem 36:5), "And God will not go out in our armies" (Shem XNUMX:XNUMX), "And God shot an arrow" (Shem XNUMX:XNUMX) XNUMX XNUMX), "God's rise and your riba" (ibid. XNUMX XNUMX), "God stands in the congregation of God. In the presence of God he will judge" (Ibid. XNUMX:XNUMX), "And Enoch will lead the (people) of God" (Genesis XNUMX:XNUMX), "And the people will come to Bethel and sit there until the evening before God" (Judges XNUMX:XNUMX). And Saul inquired of God" (XNUMX Samuel XNUMX:XNUMX), "And the word of God came to Shemaiah, the man of God, saying" (XNUMX Kings XNUMX:XNUMX) (when the phrase "man of God" repeats many times in this book, when in the book of XNUMX Kings Elisha appears as "the man of God" and King David is also called the man of God - Nehemiah XNUMX:XNUMX, as well as Moses, meaning the messengers of God), the temple that is mentioned many times as "the house of God" (XNUMX Chronicles XNUMX:XNUMX) literally as an anthropomorphism

An interesting and somewhat problematic story is hidden between the folds of the story of Jacob's physical encounter with God, with the angel (I published an article on this at the time in Hidan). The god, the angel, is it a god, is it an angel? According to Dora's drawing, it was an angel, we had a winged human form. But according to the text of the Bible and the language it was "man", but the whole situation was seen throughout the generations as a confrontation between man and a divine being, and also the prize at the end of the competition is the transformation of Jacob's name to Israel and an eternal and victorious blessing to him and the generations after him, which perhaps only a divine figure is able to bestow. And I would like to emphasize in addition and in connection with the topic of our discussion that to clarify the name "Israel", the Bible comes and immediately interprets: "Because you fought (that is, you fought and won with "points") with God and with people (it is said that Jacob was endowed with great physical strength and perhaps he had to fight with human beings ) and you can (and you succeeded in the competition, in the struggle)" (Genesis 29:XNUMX). He "filled" people, but how did he manage to deal with God (and again in the plural). Imaginary or not, the story of the mythological struggle with God, which we sometimes find in Mesopotamian mythology and certainly in ancient Hellenic, only reinforces the idea of ​​physical visual identity between man and God.

And one more final note: in the context of "God" as a plural for the word - the term "God" or "God" and the presence of many hundreds of figurines in the territories of Judah and Israel, we emphasize that clear Yahwistic temples survived in these areas. Although very few have been found/excavated, there is no doubt that the archaeological "digging tools" will still emerge from the obscurity and the remains of Yahwist temples in the ancient Land of Israel, such as the temple where a devir and an altar were uncovered at Tel Arad, probably dating from the ninth century to the end of the eighth century CE. And in front of him the temples at Beth El (tenth century BC) and Tel Dan of the days of Ahab (ninth century). The reality was probably much stronger than casual priestly coercion.

Here we have finished the second part of the article about "Adam was created in the image of God" and my conclusion, like the one immortalized at the end of the first part, and in all modesty, is one: technically, I don't know if the article as a whole reflects one by one the ancient reality in the treatment of the people of Israel on the subject of the judgment in question , that is, there was one visual-physical identity between man and God and vice versa, even though it is logical, as I tried to show in the overall article discussed, this was probably the trend that prevailed among the Jewish people - Jewish and Israeli in the ancient era. However, it is difficult for me historiologically and historiosophically to avoid presenting the aforementioned comparative conclusion.

More of the topic in Hayadan:

5 תגובות

  1. I would be happy to receive more information from you, or at all, about Baniahu ben Yehoida who threw the Haralim into the pit, what does this mean?

  2. In Isaiah chapter XNUMX there is a description of God sitting on a chair, and the prophet Isaiah agrees to receive from God
    Mission to the people.
    If we ignore the dramatic stunts meant to impress then there is a description of a god sitting in a room
    which may be reminiscent of temples in the area.

  3. Ariel David is probably one of King David's heroes - a man of flesh and blood. Appears on the tombstone of Misha, king of Moab.
    It is said about him in the Bible: "And Moses, the king of Moab, was a point man and returned to the king of Israel a hundred thousand fields and a hundred thousand wool rams." And it came to pass at the death of Ahab, and the king of Moab sinned against the king of Israel." The Bible matches the archaeological findings.
    Regarding the "scandal" presented in part 100, of Jehovah and his approval, everything is written in the Bible and Yahyam in total verifies the Bible as a historical source - not XNUMX% accurate, but quite accurate. It was said about Manasseh, king of Judah:
    "And he put the statue of the blessing that he had made in the house that the Lord had said to David and to his son Solomon in this house and in Jerusalem"
    It is said about Josiah, King of Judah, the reformer: "And he brought the Asherah out of the house of God from outside Jerusalem to the Kidron brook and burned it in the Kidron brook and crushed it to dust and threw the ashes on a rock. Ber Bnei Ha'am. And he destroyed the holy houses that are in the House of God, where the women weave houses there for the Asherah." If this is not extra-biblical evidence for the probable accuracy of the Bible, what is. And to all the categories that the nation of Israel came into being at the end of the Second Temple. This is the editing of the Book of Deuteronomy, the "Temple Scroll" that was revealed in the days of Josiah, tells about one and only God and a ceaseless war with the multitude of idols. Professor Finkelstein found gaps of 50 years in historical dating compared to political dating. But against his claim that David was a small king, the findings stand: Misha's tombstone and Tel-Dan tombstone and the truth about David is probably in the middle.

  4. First - the word Ariel carries several meanings: the figure of a god/man as a human figure.
    Second, it could be a human figure from David's heroes. Has superhuman qualities, perhaps from the group of three or thirty...

  5. Misha, the king of Moab, writes that he brought back his uncle Ariel...
    David's Ariel?

Leave a Reply

Email will not be published. Required fields are marked *

This site uses Akismat to prevent spam messages. Click here to learn how your response data is processed.