This is the book of The Origins Of Man


This Is The Destiny Of The Future Man



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This Is The Destiny Of The Future Man
In The Abundance Of Natural Science!


This extreme limit of perfection [or “reconciliation”] our Torah recognises from the beginning for man in his lack of success, when it observes the beginning of his perfection in knowledge, which in its language is the tree of knowledge, of his deficiency and it says to him that it were better for man who did not come and did not know, not to eat [thereof], and not to recognise [the fact] that he is dead [i.e., destined to die]; he never felt death’s net which was cast at his feet all the days of his life (which we explained above in the fifth chapter) it looks upon man who already reaches a great [level of] improvement and his heart was as one of the gods to know what is good before him to live the life of perfection without the hand of death touching him unto evil, and his life would be long and continuous — and this is the highest goal of living man — the Torah looks upon this man as well with an eye of pity to gaze upon this high goal — a great deficiency, and to have concern for him that he may not attain this perfection. The secret of life in the discovery of which our Torah establishes us in the eating of the tree of life when it clothes recognition and knowledge in [the garb of] the tree of knowledge, and [sets] the one against the other, and when it recognises the knowledge of man in his development as recognising life as good, and death as evil as explained in the scripture “But of the tree of knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” — it now establishes man indeed at [a] higher [level] for he comes to the secret of life and death [as] it says “to know good and evil” — . And now shall be revealed unto you this occult secret in the passage explained before you: which says: “Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and live for ever”. Man has not yet reached this sublime goal, and shall not reach it until the time of the end which only the Creator can reveal to us, man yet inquires into and demands [answers to the questions of] the elements of the earth, and his work in them is to see and to find his origins. In it [i.e., the Torah] is moreover written “Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken”, man yet sees death [and] its sword which turns every way in its hand, and cannot yet say to the angel: “stop thy hand”! Man is yet pursued unceasingly before and after by the flame of disease [and] exiled by the threat of death, he shall be diligent only in the garden of saplings [and] plants to extract from them a medicine for his life, he shall only guard the path which leads and brings to the tree of life, but shall not yet come to the tree of life itself, of which he might “eat, and live forever” — . Once more we have to rise up before our generation, saying, “And man was sent forth from the garden, and he [i.e., God] placed at the east of the garden of Eden cherubims, and a flaming sword which turned every way, to keep the way of the tree of life”.
[“flame of disease” or, “by the sword-blade of disease”: the word lahat in Hebrew, used here, can mean either “flame” or “sword-blade”]

And you, O intelligent reader, go over the six chapters and go over them and go over them [again and again] for they were all framed around [lit., “prepared”] and also inquire [into] a single pattern [of ideas]. And if you find [in them] new [ideas] which your teachers did not imagine while you were faithfully [studying] in their halls of learning, do not thereupon disparage my work herein for the reason that in your eyes the things said in these chapters can sound well [lit., “be heard”] in the ears of every human being regardless of religion or belief, but on the contrary even those who are not children of our covenant [with God, i.e., those who are not Jewish] will learn from this [article] the teaching [lit. “knowledge”] of our Torah which honours in general the origin of man, and according to our understanding, it was the Father of the Prophets, Moses the man of G-d, who was the first teacher who taught from the observation of nature the development of creation, [and] in particular among the general body of animals [that] of man, and every thinking and religious person will grant honour and glory to our lawgiver, if he observes that we can find in our Torah, that unto which researchers into nature in our generation have set their letters [i.e., have written] to reveal [or “discover”] that which was hidden regarding the origin for countless generations.

Even our understanding in this matter, even the theory of Darwinism does not touch [by] a hair’s breadth the honour of the law known by the name of “religion”, if it does not uphold the honour of the faith. He who knows [or “recognises”] the expanses of the world of reality, and stretches [or “expands”] the limits of the power of creation from [the limits] set by the first ones [to speak of them], even this person, who is precise in his intellect, creates, directs and renews every day the Work of Creation.

Among the youth of our generation, who hold to the theory of Darwinism, I have seen those who [do not] praise the faith of the Creator, and believe only in matter [or “in materialism”], and do not know that the theory of Darwinism only broadens the limits of knowledge of the creation, and it ascribes high attainment to the sublime Creator regarding every [thing that is] infinite and inconceivable.

See the words of Darwin Schlossbemerkung [i.e., closing remarks] Seite 559: Eich sehe keinen triftigen Grund, warum die ein diesem Bande auefgestellten Ansichten gegen irgend jemandens religioese Gefuehle verstaessen Salten. Es dirfte wohl beruhigen, (da es zeigt, wie vorueber gehend der artige Eindruecke sind), wend wir daran erinnern, dass die groesste Entdeckung, welche der Mench jemals gemacht, naemlich das Gesetz der Affraction oder Gravitation von Leibniz euch angegriffen worden ist ... ein beruehmter Schriftsteller und Geistlicher hat mir geschrieben, er habeallmaehlig einsehen gelernt, dass eine ebenso erhabene Vorstellung von der Gottheit seie, zu glauben dass sie nur einige wenige der Selbstentwicklung in andere und nothwedige Formen faehige urtypen geschaffen als dass sie immer wieder neie Schoepfungsakte noetig gehabt habe um die luecken aus zuvielen, welche durch die Wirkung euhrer eigenen Gesetze endstanden sein —

And in our article we too made such necessary remarks, if our chapters were to be weighed together in the same scales along with the chapters of our teachers, then it will be seen that we too saw the perplexity of the youth of our generation, and with all [our] power we tried [lit., “we were competitors” or “we were rivals”] to extract them from their perplexity and all according to the state of research and study in such matters, therefore permit me to request of you with the first teacher and attainer in his time, that you do not do harm to me for that [with the help of] which I have desired to benefit you.

This letter which one of the great scientists in natural science wrote regarding the book “The Origins of Man” I found pertinent to lay before the assembly of those readers who love the lessons of Zion — the Publisher

Mon ami Monsieur Levy Naphtali m’a presente son travail assidu, ou il cherche dexposer les indice dans l’ancien testament des idees philosophiques sur la creation que Geoffroy St. Hilaire, Darwin et Haeckel ont developee. Je trouve que le travail de Monsieur Naphtali Levy est digne d’une attention particuliere de savants et philosophes modernes. C’est un attribut precieux aux etudes philosophiques et historiques. Je crois que tous les savants chretiens et de la confession mosaique trouveront un plaisir noble et sublime d’etudier le travail de Monsieur Naphtali Levy, le travail qui porte le titre: “Toldot Adam”.
[Translator’s note: There appears to be a handwritten Hebrew note at the bottom of page 60 of the original article signed “Naphtali”, but which cannot be deciphered due to poor photocopying].


Dr. de philosophie et des sciences physiques.
J. B. Rogojski, Membre de l’academie “National Academy of Great Brettanya [sic]



Translator’s Note


Hebrew is a very concise language, and very often what can be said in a few words in Hebrew needs to be translated by many more words into English. In this translation, in order to preserve accuracy, I have tried to translate the Hebrew words with their closest English equivalents, rather than attempting a more liberal interpretation; but with such a method, much of what is implied but not actually said in Hebrew gets lost. For this reason, the translators of the King James Bible have put in supplementary English words, not actually found in the original Hebrew, but implied therein. In most versions of the King James Bible such words are found in italic script, to distinguish them from words actually found in the original and translated as such, which are not in italics.

In the interests of accuracy, in my translation I have adopted a similar system; but since my original word processor and printer (in 1994) did not print italics, whereas my present word processor and printer (April 2000) can do much more than just print italics, I have decided to put such words in grey within square brackets, thus: [...... ......] (that way when reading the text the eye can gloss over them more easily.) I have also put in the margin several notes, these too in blue, some of which I felt might be informative to persons unacquainted with Jewish customs and traditions. Words found within parentheses (..... .....) are, however, translations of Hebrew words actually found in the text within parentheses.

Again in the interests of accuracy, I have tried to retain as far as possible the punctuation of the original text, only altering it when I felt there was dire need. However, I must mention that the original punctuation is — in my humble opinion — atrocious, and is the source of much obscurity in the original. Moreover, the author often writes extremely long sentences, of which the beginning is only remotely connected with the end; and at times mixes up singular and plural, past and present in the same sentence. However, I must constantly remind myself, and my readers, that a translator is not an editor, and if the original is obscure so, too, should the translation be.

At times the author omits a period, a comma, or a mark of interrogation or of quotation where it should have been found; I have felt it best, in the interests of accuracy, to omit them from these places in the translation as well. The errors of punctuation in the translation, then, accurately reflect the errors found in the original. (In the matter of the translation of punctuation, I differ from the translators of the Bible, who have given their own punctuation to their translation; but that is because the Bible in the original has no punctuation at all except for the period at the end of a sentence, while this article contains all the modern signs of punctuation.)

At times, too, the author spells German words, whether in Hebrew or roman letters, in ways my German-English dictionary does not spell them. For instance he spells the word “Tiere” (animals) as “Thiere”. Instead of correcting him, I have let the words stand as they have been spelt by the author.



At times the author writes German words in Hebrew letters, and there may some mistakes in transliteration, which I feel a person knowing German will be able to correct rather easily.

1 [Here a footnote in the original, as follows: Zohar Bereshit and Elei Hamlachim chapter Veyishlach].

2 [Here a footnote, as follows: For although the brain of man is large, larger comparatively than that of the beast, yet we cannot draw conclusions regarding man’s capabilities from his skull, for the shape of the skull is not always the same as the shape of the brain, and therefore many scientists have risen up against the scientist Gall who constructed the theory of the skull (Kranioskopie) ein Burdach von Beue und leben dem Gehirns … … testifies unto the spiritual aptitude peculiar [or “special”] to man. This inquiry will open for us a gate of alignment unto the aim of that which we seek after in the subject of creation, and with this we have completed the opening and introduction in the third chapter.

3 Here a footnote, as follows: "The Midrash Rabbah calls the two known [or “well known”] atoms by the name: The Holy One, Blessed be He, put two bundles [or “bales of hay”] one of fire and the other of snow and opened the one to the other, and from them the world was created — (the name of the chapter is … [here an illegible word, the obscurity caused by imperfections of the Xeroxing on page 23]

4 [Here a footnote: Juedische Presse Nr. 30 Jahr. 871.

5 [Here a footnote, as follows: Buch der Pflanzenwelt von Dr. Karl Mueller v. Halle II Buch zehntes Kapitel, Seite 149. Leipzig 1869.]

6 [Here a footnote: das Buch der Eerfindung 1 Band S. 12. Leipzig Otto Spamer.]

7 [Here a footnote, in German: Siehe: ueber die Entstehung der Arten von Charles Darwin Kap. 10 Seite 389 Stuttgart 1872.]


8 [Here a footnote, as follows: And we can also recommend (regarding the antiquity of man) the sayings of our forefathers of blessed memory. For they hinted at this period in the number of 974 generations which were created before the creation of the world — that is to say, before our first man who we hold in our number [to be] six thousand years, there were already thousands of generations in the world.]

9 [Here a footnote: S. Darwin's Enstehung der Arten 6 2 Anmerkung 'ich habe die oblige Angape der ersten Veroeffentlichung Lamarck's aus Isid. Geoffroy St-Hilarres [sic]vortrefflicher Geschichte der Meinungen ueber diesen Gegenstand (Histoire naturelle generale T. 11. p. 405, 1859) entnommen. ].


10 [Here a footnote: Das. Seite 4. Naval and Arboriculture]


11 [Here a footnote: Vergl. Anatomy of Vertebrates Vol. III p. 798. u. in London Review.”]


12 [Here a footnote: Dublin Medical Presse p. 322.]


13 [Here a footnote: das heisst: dass die Einfuehrung neuer Arten 'eine regelmaessige und nicht eine zufallige Erscheinung' oder 'eine Natur — im Gegensatze zu einer Wundererscheinung' ist.]



14 [Here a footnote: Charles Darwin daselbst Cap. 12. Seite 428-432. — ]

15 [Here a footnote: Daselbst Seite 76 Kap. 3.]

16 [Here a footnote: Darwin Cap. II. Seite 428.]


17 [Here a footnote: see in the book [entitled] "Ma'aseh Bereshit" [lit., "The Act of Creation" or "The First Act"]

18 [Here a footnote: Siehe Gartenlaube 1874 Heft 1. Seite 61.]

19 [Here a footnote: There is under my hand a valuable commentary proximal to the way of criticism in our generation, by his honour my Lord my father my teacher and my rabbi, the excellent and famous preacher and Rabbi, well-known scientist the venerable and experienced [two indecipherable words here] Pinchas Ze'ev Halewy (may his light shine!) regarding the [Hebrew linguistic] root dagor."]

20 [Here a footnote: Otto Sparmers Illustrirtes Konversations Lexikon Seite 1277].

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