伊甸园

的原始目标法令——“培养和保持它”(创世纪二15)——已经成为了一个象征任何讨论犹太人的生态。5这一目标中定义关系划定边界清楚的一个环境。这是一个伊甸园,在国王的城堡很普遍,及其文学表现出现在各种各样的神话。不用说,这样的花园无法访问,普通人;他们也不允许出现在其中。在《创世纪》中,另一方面,即使树或树木在神禁止作为食物来源,这个特定的伊甸园不是神圣的;这不是神的专属住所或国王,但-而不是一个有效的栖息地,提供与大自然和谐共处。这个基本的情况可能会导致不同的评论和不同教育的结论。这里,我们将采用的方法,认为伊甸园模型促进全球责任,全球因为人数花园的边界划定在《创世纪》中通过“大河”——它是巨大的,在某种意义上覆盖整个世界。,因此,一个花园,在传统被认为是神圣或皇家,早些时候与分化,从普通的凡人,在《出埃及记》成为人类栖息地。

关于这一点,我们应该提到花园显然是植物学地定义为一个包含树。如上所述,花园里可以视为寓言——不仅仅是第一对人类的位置,但作为一个实际的栖息地。然而,在这个寓言,重点是树木,代表环境,尽管这一事实,从表面上看,一个可以被其他的自然现象。对于我们的目的来说,至关重要的诗句,“耶和华神朝东,立了一个园子在伊甸;而且他把所造的人。耶和华神造成的每棵树生长的景象,有利于食品”(出埃及记二8 - 9)。考虑:“耶和华上帝种植”强调上帝的行动,自然。上帝创造了一个自然环境。然而,所选的动词,特别指种植树木。“他把人”:自然、神了,这是一个栖息地。 "The LORD God caused to grow" is an additional emphasis on the natural disposition. "Every tree" once again emphasizes trees. Why is it so important to highlight as a protagonist in the Garden of Eden parable? It seems that there is a cultural

5之前所指出的那样,我们不能扩大;但任何熟读这个表达式在任何搜索引擎很容易证明这已成为格言的程度对自然保护的精神信仰犹太教。

公约在起作用。寓言是饱和的前提是明显在《圣经》的每个阶段,意识到人与树木相媲美。推定,“人是一个树,“有这么多表情在早期的圣经文化,引导这个寓言里,从一个环境方面,结论是清楚的。人与环境彼此非常接近:人是树,树比作是一个人;伤害树类似于伤害人;一个令人印象深刻的和谐自然栖息地之间的利差和那些居住。真的,这个基本思想可以从不同的方向发展,尤其是为它提供一个psychologistic解释;然而,这里也和环境和谐的想法true.6

在保护方面,这是一个基本的问题,不仅申请基本hazards7;它还包括保护物种的想法。人生活在花园里和维护;因此,必然地,man-the-guard也可以利用自然生产的衣服从无花果树的叶子:“便拿无花果树的叶子在一起并使自己腰覆盖物”(创世纪III 7) -,无花果树本身而不是伤害。这是比例的使用按照需要和不再;这有点让人想起前面提到的谷仓,是维持生命所必需的。此外,由于主题是树木,人们必须推测不仅必须保存特定的树,但复杂的全部;即。保护特定的物种和避免环境的形成,会伤害它。欲望的人考虑花园作为一个符号可以识别警告伤害植物,这是生活的基础; since the garden is not related to the local community, but rather represents the global environment, what may harm it is a change in atmospheric conditions or other global conditions. Each plant requires specific conditions that are related to specific atmospheric and ground characteristics; any change in these may harm specific plants no less than direct activities, such as uprooting or fires.8 The simple conclusion is that maintaining the Garden is equal to maintaining global conditions on all their elements and types.

6参见Rozenson (2002 b)。

7伊本以斯拉是经常引用:“保护——对所有动物和阻止他们进入污染。”The idea is an attractive one of battling pollution and aspiring to aesthetics, but the separation between plants and animals is not consistent with profound environmental notions.

8虽然我们这里讨论的创世纪,以西结书,当然其他早期文化识别雪松作为核心元素伊甸园:“香柏树在上帝的花园不匹配;松树不可能与它的树枝,和飞机树无法匹配其分支。没有树在上帝的花园可以与它的美。”(Ezekiel XXXI 8) It is noteworthy that the Cedar's sensitivity to climatic changes, a tree that is primarily endemic to the Lebanese mountains, is widely resonant throughout our sources.

但最基本的一点,我们的思想,是花园的命运;毕竟,花园里不再作为一个具体的环境。在这一点上,必须采取一种不同的解释步骤。放逐是表面上规定,因为生命之树:“现在,他伸手,也需要从生命之树,和吃,和永生;因此,耶和华神便打发他出伊甸园,培养他的地面。于是把他赶出去;在伊甸园的东边。他驻扎基路伯和燃烧的剑方向保护生命之树”(创世纪三世22 - 24)。psychologistic解释将这作为需要成熟的象征,意思明白,死亡不能殴打,和上帝不能被迫提供永生;根据人类生活必须计划包含的意义。 For our purpose, however, it is noteworthy that, not only man's access to that specific tree has been blocked, but also his admission to the entire complex. The Garden is inaccessible; a strip of land is withheld from mankind; he cannot cultivate it because he has been directed toward another - the soil. The situation is reversed: God guards this piece of land from man. There is a portion that is inaccessible to us because God, who created the world, is not only concerned with man's welfare; the world exists independently. Apparently, the fear that is expressed here is of man, who in his pursuit of the Tree of Life will destroy anything, including God's Garden. Indeed, the Garden has a double meaning: on the one hand, it was dedicated to human life, and on the other hand, it is inaccessible. He who reads the story in a superficial manner may settle this contradiction within the context of time - first the Garden was accessible, then it was not. Even those who read it as an allegory may do this, though in a different manner: the Garden was expropriated from man, who resided within, for the sake of the Garden's protection. This is not the literal meaning; but an idea seems to be presented, that the desire for the Tree of Life involves pride and a broadened heart, which are - after all - the motivating背后的力量男人的持续破坏神的地球,不仅他的生命之树。人,他渴望永生,上帝不是一个危险,而是他的世界。

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