{"id":19662,"date":"2024-10-25T05:42:49","date_gmt":"2024-10-25T04:42:49","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=19662"},"modified":"2024-10-25T05:42:49","modified_gmt":"2024-10-25T04:42:49","slug":"the-worship-of-g-d-and-the-introduction-of-idolatry-in-the-time-of-enosh","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/es\/the-worship-of-g-d-and-the-introduction-of-idolatry-in-the-time-of-enosh\/","title":{"rendered":"LA ADORACI\u00d3N A DIOS Y LA INTRODUCCI\u00d3N DE LA IDOLATR\u00cdA EN EL TIEMPO DE EN\u00d3S"},"content":{"rendered":"

\u05d1\u05e1 \"\u05d3<\/strong><\/p>\n\n\n\n

UN PENSAMIENTO SOBRE PARSHAT<\/a> <\/strong>BERESHIT 5785<\/h2>\n\n\n\n

BS\u201dD<\/p>\n\n\n\n

Introducci\u00f3n<\/h2>\n\n\n\n

En G\u00e9nesis 4:26<\/a>1<\/a><\/sup>, leemos:<\/p>\n\n\n\n

26<\/strong>\u00a0Y a Set tambi\u00e9n le naci\u00f3 un hijo, y le puso por nombre En\u00f3s; entonces comenzaron los hombres a invocar el nombre del SE\u00d1OR.<\/td>\u05db\u05d5<\/strong>\u00a0\u00a0\u05d5\u05bc\u05dc\u05b0\u05e9\u05b5\u05c1\u05ea \u05d2\u05b7\u05bc\u05dd-\u05d4\u05d5\u05bc\u05d0 \u05d9\u05bb\u05dc\u05b7\u05bc\u05d3-\u05d1\u05b5\u05bc\u05df, \u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05d0 \u05d0\u05b6\u05ea-\u05e9\u05b0\u05c1\u05de\u05d5\u05b9 \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1; \u05d0\u05b8\u05d6 \u05d4\u05d5\u05bc\u05d7\u05b7\u05dc<\/strong>, \u05dc\u05b4\u05e7\u05b0\u05e8\u05b9\u05d0 \u05d1\u05b0\u05bc\u05e9\u05b5\u05c1\u05dd \u05d3'\u2019<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

Este vers\u00edculo tiene varias explicaciones, especialmente porque el texto hebreo puede leerse de maneras alternativas. Por ejemplo, la edici\u00f3n de piedra del Tanaj lo traduce seg\u00fan la explicaci\u00f3n de Rashi:<\/p>\n\n\n\n

\u201c\u2026entonces el Nombre de Hashem fue profanado.\u201d<\/em><\/p>\n\n\n\n

Sefaria<\/a> Ofrece una traducci\u00f3n diferente basada en la explicaci\u00f3n de Ibn Ezra:<\/p>\n\n\n\n

\u201c\u2026fue entonces cuando la gente comenz\u00f3 a invocar al Dios \u00danico por su nombre.\u201d<\/em><\/p>\n\n\n\n

Estas explicaciones plantean la pregunta: \u00bfla gente comenz\u00f3 a adorar al Dios \u00danico solo en tiempos de En\u00f3s, o sucedi\u00f3 algo m\u00e1s, a saber, que la gente comenz\u00f3 a rechazar la verdadera adoraci\u00f3n y en su lugar introdujo la idolatr\u00eda?<\/p>\n\n\n\n


La adoraci\u00f3n a Dios ante En\u00f3s<\/strong><\/h2>\n\n\n\n

Ad\u00e1n ya hab\u00eda recibido la orden de Dios de no participar en la adoraci\u00f3n de \u00eddolos, como uno de los seis (o posiblemente siete) mandamientos que fueron dados a trav\u00e9s de \u00e9l para la humanidad. Como se explica en El C\u00f3digo Divino<\/em> Por el rabino Moshe Weiner,2<\/a><\/sup> Este mandato de Dios a Ad\u00e1n inclu\u00eda tanto reconocer Su soberan\u00eda como no adorar a otros dioses. Este mandamiento contiene los siguientes tres elementos:<\/p>\n\n\n\n

    \n
  1. \u201cYo soy Dios; no me sustituyas.\u201d<\/strong> Esta es la prohibici\u00f3n de la idolatr\u00eda.<\/li>\n\n\n\n
  2. \u201cYo soy Dios; no me maldigan.\u201d<\/strong> Esta es la prohibici\u00f3n de profanar el Nombre de Dios.<\/li>\n\n\n\n
  3. \u201cYo soy Dios; temedme.\u201d<\/strong> Esta es la obligaci\u00f3n de tener reverencia a Dios.<\/li>\n<\/ol>\n\n\n\n

    El principio de la Tor\u00e1 Oral establecido en Sifrei<\/em> (Devarim 46 y Devarim 11:19) ense\u00f1a: \u201cDe lo negativo se deduce lo positivo; y de lo positivo, lo negativo.\u201d<\/em>3<\/a><\/sup> Si la idolatr\u00eda est\u00e1 prohibida, l\u00f3gicamente se deduce que uno est\u00e1 obligado a adorar al Dios \u00danico. Sin embargo, esta obligaci\u00f3n no se limita a tener una comprensi\u00f3n \u00fanica del mandamiento. Como podemos leer en El C\u00f3digo Divino<\/em>,4<\/a><\/sup> Toda persona tiene la obligaci\u00f3n constante de reflexionar y contemplar la existencia del Se\u00f1or del universo y su grandeza. Esta reflexi\u00f3n continua fortalece el conocimiento de Dios en el coraz\u00f3n y la mente. El rey David lo ilustra al decir (Salmo 16:8): \u201cSiempre tengo presente a Dios\u201d, lo que significa que esta conciencia debe estar presente constantemente para evitar desviarse o contemplar otras formas de culto.5<\/a><\/sup><\/p>\n\n\n\n

    As\u00ed, al aceptar la prohibici\u00f3n de la idolatr\u00eda como un mandamiento divino, no solo rechazamos la adoraci\u00f3n falsa, sino que tambi\u00e9n afirmamos activamente la adoraci\u00f3n al Dios \u00danico. Esta afirmaci\u00f3n debe ir acompa\u00f1ada, en la medida de lo posible, de una contemplaci\u00f3n continua, asegurando que el coraz\u00f3n y la mente permanezcan siempre alineados con el reconocimiento de la grandeza divina.<\/p>\n\n\n\n

    En G\u00e9nesis 4<\/a>, Vemos que tanto Ca\u00edn como Abel ofrecieron sacrificios a Dios, lo que indica que el culto sacrificial al Dios \u00danico ya exist\u00eda. Aprendieron esto del ejemplo del sacrificio que su padre Ad\u00e1n le ofreci\u00f3 a Dios.6<\/a><\/sup> Sin embargo, la menci\u00f3n de En\u00f3s coincide con la menci\u00f3n de un cambio significativo en la forma en que las personas concretaban su relaci\u00f3n con lo Divino. Comenzaron a dar mayor forma y estructura a su vida religiosa. No obstante, junto con este desarrollo, tambi\u00e9n introdujeron un grave error, que analizaremos en la siguiente secci\u00f3n.<\/p>\n\n\n\n

    La introducci\u00f3n de la idolatr\u00eda en tiempos de En\u00f3s<\/strong><\/h2>\n\n\n\n

    Las diferentes explicaciones de G\u00e9nesis 4:26 provienen de la palabra hebrea \u05d4\u05d5\u05bc\u05d7\u05b7\u05dc<\/em> \u00a0(\u201chuchal\u201d), que puede significar \u201ccomenz\u00f3\u201d pero tambi\u00e9n est\u00e1 asociado con \u201cchullin\u201d (profano). Rambam (Maim\u00f3nides) explica que en la \u00e9poca de En\u00f3s, ocurri\u00f3 un grave error. La gente inicialmente comenz\u00f3 a creer que Dios hab\u00eda delegado el gobierno del mundo a las estrellas y los planetas como Sus oficiales, los cuales, a su vez, deb\u00edan ser adorados para honrar a Dios. Esta idea err\u00f3nea, conocida como mierda<\/em>, sosten\u00edan que las creaciones celestiales (como las constelaciones y los \u00e1ngeles) funcionaban de forma aut\u00f3noma respecto a Dios y pod\u00edan racionar la cantidad de bendiciones f\u00edsicas otorgadas al mundo seg\u00fan su propia voluntad.<\/p>\n\n\n\n

    En lugar de adorar a Dios directamente, la gente comenz\u00f3 a centrar su reverencia en las estrellas y los planetas, a los que consideraban poderes independientes designados por \u00c9l. Esto llev\u00f3 a la construcci\u00f3n de lugares de culto para estos cuerpos celestes y a ofrecerles sacrificios. As\u00ed, aunque la gente comenz\u00f3 a invocar el nombre del Se\u00f1or durante la \u00e9poca de En\u00f3s, su culto estaba contaminado por la idolatr\u00eda. El concepto puro de adorar al Dios \u00danico se distorsion\u00f3 y oscureci\u00f3 por esta creencia err\u00f3nea.<\/p>\n\n\n\n

    La idolatr\u00eda y el concepto de Shittuf<\/strong><\/h2>\n\n\n\n

    El estado de mierda<\/em> dentro de la ley de la Tor\u00e1 para los no jud\u00edos ha sido un tema de debate. Los Tosafot (que fueron algunos de los principales comentaristas talm\u00fadicos medievales) sugieren que para los no jud\u00edos, la idea<\/u><\/em><\/strong> de mierda<\/em> no necesariamente constituye idolatr\u00eda. El rabino Moshe Isserles (el Rema) se\u00f1ala en su comentario sobre el Shulj\u00e1n Aruj<\/em> que los no jud\u00edos no est\u00e1n obligados a adherirse al mismo monote\u00edsmo estricto que los jud\u00edos. En su opini\u00f3n, un no jud\u00edo creencia<\/u><\/em><\/strong> en un mierda<\/em> No se considera una violaci\u00f3n del mandamiento no\u00e1jida contra la idolatr\u00eda. Sin embargo, es falso, e incluso a un no jud\u00edo no le est\u00e1 permitido adorar a ninguna otra entidad en lugar de Dios o en combinaci\u00f3n con \u00e9l.<\/p>\n\n\n\n

    Solo un Dios puede ser adorado<\/strong><\/h2>\n\n\n\n

    En Tenach<\/em> (La Biblia Hebrea) afirma repetidamente que solo el \u00danico Dios puede ser adorado. En Deuteronomio 4:35<\/a> Leemos:<\/p>\n\n\n\n

    35<\/strong>\u00a0A ti te fue mostrado, para que supieras que el SE\u00d1OR, \u00c9l es Dios; no hay nadie m\u00e1s fuera de \u00c9l.<\/td>\u05dc\u05d4<\/strong>\u00a0\u00a0\u05d0\u05b7\u05ea\u05b8\u05bc\u05d4 \u05d4\u05b8\u05e8\u05b0\u05d0\u05b5\u05ea\u05b8 \u05dc\u05b8\u05d3\u05b7\u05e2\u05b7\u05ea, \u05db\u05b4\u05bc\u05d9 \u05d3' \u05d4\u05d5\u05bc\u05d0 \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05e7\u05d9\u05dd: \u05d0\u05b5\u05d9\u05df \u05e2\u05d5\u05b9\u05d3, \u05de\u05b4\u05dc\u05b0\u05bc\u05d1\u05b7\u05d3\u05bc\u05d5\u05b9.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    En Isa\u00edas 42:8<\/a> Dios declara:<\/p>\n\n\n\n

    8<\/strong>\u00a0Yo soy el SE\u00d1OR, ese es mi nombre; y mi gloria no la dar\u00e9 a otro, ni mi alabanza a \u00eddolos.<\/td>\u05d7 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d3', \u05d4\u05d5\u05bc\u05d0 \u05e9\u05b0\u05c1\u05de\u05b4\u05d9; \u05d5\u05bc\u05db\u05b0\u05d1\u05d5\u05b9\u05d3\u05b4\u05d9 \u05dc\u05b0\u05d0\u05b7\u05d7\u05b5\u05e8 \u05dc\u05b9\u05d0-\u05d0\u05b6\u05ea\u05b5\u05bc\u05df, \u05d5\u05bc\u05ea\u05b0\u05d4\u05b4\u05dc\u05b8\u05bc\u05ea\u05b4\u05d9 \u05dc\u05b7\u05e4\u05b0\u05bc\u05e1\u05b4\u05d9\u05dc\u05b4\u05d9\u05dd.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    Isa\u00edas 45:5<\/a> Adem\u00e1s, confirma:<\/p>\n\n\n\n

    5<\/strong>\u00a0Yo soy el SE\u00d1OR, y no hay otro, fuera de M\u00ed no hay Dios; Yo te he ce\u00f1ido, aunque no me has conocido;<\/td>\u05d4<\/strong>\u00a0\u00a0\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d3' \u05d5\u05b0\u05d0\u05b5\u05d9\u05df \u05e2\u05d5\u05b9\u05d3, \u05d6\u05d5\u05bc\u05dc\u05b8\u05ea\u05b4\u05d9 \u05d0\u05b5\u05d9\u05df \u05d0\u05b1\u05dc\u05b9\u05e7\u05d9\u05dd; \u05d0\u05b2\u05d0\u05b7\u05d6\u05b6\u05bc\u05e8\u05b0\u05da\u05b8, \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b0\u05d3\u05b7\u05e2\u05b0\u05ea\u05b8\u05bc\u05e0\u05b4\u05d9.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    Esto deja claro que cualquier forma de culto que no est\u00e9 dirigida exclusivamente a Dios es idolatr\u00eda. Si bien la gente de la \u00e9poca de En\u00f3s pudo haber buscado sinceramente honrar a Dios, su malentendido los condujo cada vez m\u00e1s lejos por el camino de la idolatr\u00eda. Su error fue aprovechado por un n\u00famero creciente de falsos profetas que introdujeron cada vez m\u00e1s \u00eddolos. Todo esto distorsion\u00f3 enormemente su relaci\u00f3n con el Creador.<\/p>\n\n\n\n

    Conclusi\u00f3n<\/strong><\/h2>\n\n\n\n

    En tiempos de En\u00f3s, las ideas err\u00f3neas sobre c\u00f3mo honrar a Dios llevaron a la gente a concebir una forma alternativa de relacionarse con \u00c9l, lo que deriv\u00f3 en una adoraci\u00f3n desviada. Si bien comenzaron a invocar el nombre del Se\u00f1or, esto pronto se corrompi\u00f3 por la idolatr\u00eda al atribuir el nombre de Dios a las criaturas que eleg\u00edan adorar; un cambio tr\u00e1gico que sustituy\u00f3 su relaci\u00f3n con el \u00danico Dios Verdadero.<\/p>\n\n\n\n

    <\/div>\n\n\n\n

    Por Angelique Sijbolts
    Gracias al Dr. Michael Schulman por sus comentarios.<\/strong><\/p>\n\n\n\n

    <\/p>\n\n\n\n

    Fuentes utilizadas:

    <\/strong>1 Fuentes utilizadas por este texto: Chizkuni, Ibn. Esdras, Malbim, Rashi<\/em> y Steinsalz<\/em>\u00a0\u21a9\ufe0e<\/a><\/p>\n\n\n\n

    2. El C\u00f3digo Divino <\/em>Por el rabino Moshe Weiner, Parte II, tema 1:1, 4.\u00aa edici\u00f3n, p\u00e1g. 109\u00a0\u21a9\ufe0e<\/a><\/p>\n\n\n\n

    3 Seifrei Devarim 46 en Devarim 11:19<\/a>\u00a0\u21a9\ufe0e<\/a><\/p>\n\n\n\n

    4 El C\u00f3digo Divino <\/em>Por el rabino Moshe Weiner, Parte I, tema 1:5, 4.\u00aa edici\u00f3n, p\u00e1g. 44\u00a0\u21a9\ufe0e<\/a><\/p>\n\n\n\n

    5 El C\u00f3digo Divino<\/em>\u00a0Por el rabino Moshe Weiner, Parte I, tema 1:5, 4.\u00aa edici\u00f3n, p\u00e1g. 44\u00a0\u21a9\ufe0e<\/a><\/p>\n\n\n\n

    6 V\u00e9ase Rambam, Leyes de la Casa Elegida<\/em> 2:2.\u00a0\u21a9\ufe0e<\/a><\/p>\n\n\n\n

    <\/p>\n\n\n\n

    <\/p>\n\n\n\n

    Textos Mechon Mamre<\/strong><\/a><\/p>\n\n\n\n


    Copyright, todos los derechos reservados. Si le ha gustado este art\u00edculo, le animamos a seguir difundi\u00e9ndolo.<\/p>\n\n\n\n

    Nuestros blogs pueden contener textos\/citas\/referencias\/enlaces que incluyan material protegido por derechos de autor de Mechon-Mamre.org<\/a>, Aish.com<\/a>, Sefaria.org<\/a>, Jabad.org<\/a>y\/o AskNoah.org<\/a>que utilizamos de acuerdo con sus pol\u00edticas.<\/p>\n\n\n\n

    <\/p>\n\n\n\n

    <\/p>","protected":false},"excerpt":{"rendered":"

    \u05d1\u05e1”\u05d3 A THOUGHT ABOUT PARSHAT BERESHIT 5785 BS\u201dD Introduction In Genesis 4:261, we read: 26\u00a0And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the L-RD \u05db\u05d5\u00a0\u00a0\u05d5\u05bc\u05dc\u05b0\u05e9\u05b5\u05c1\u05ea \u05d2\u05b7\u05bc\u05dd-\u05d4\u05d5\u05bc\u05d0 \u05d9\u05bb\u05dc\u05b7\u05bc\u05d3-\u05d1\u05b5\u05bc\u05df, \u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05d0 \u05d0\u05b6\u05ea-\u05e9\u05b0\u05c1\u05de\u05d5\u05b9 \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1; \u05d0\u05b8\u05d6 \u05d4\u05d5\u05bc\u05d7\u05b7\u05dc, \u05dc\u05b4\u05e7\u05b0\u05e8\u05b9\u05d0 \u05d1\u05b0\u05bc\u05e9\u05b5\u05c1\u05dd \u05d3’ This verse […]<\/p>\n","protected":false},"author":1,"featured_media":19665,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":"[{\"content\":\"Used sources by this text: Chizkuni, Ibn. Ezra, Malbim, Rashi<\/em> and Steinsalz<\/em>\",\"id\":\"29cc3ecc-f557-4dc1-81c7-d70247c9aeea\"},{\"content\":\"The Divine Code <\/em>by Rabbi Moshe Weiner, Part II, topic 1:1, 4th edition p. 109\",\"id\":\"b45cb632-86d4-4fc8-a812-3540497bc591\"},{\"content\":\"Seifrei Devarim 46 on Devarim 11:19<\/a>\",\"id\":\"789de89f-7d4e-4c23-9410-15eb12d175dc\"},{\"content\":\"The Divine Code <\/em>by Rabbi Moshe Weiner, Part I, topic 1:5, 4th edition p. 44\",\"id\":\"d0d8badc-40c8-4499-9284-98877717cbe2\"},{\"content\":\"The Divine Code<\/em>\u00a0by Rabbi Moshe Weiner, Part I, topic 1:5, 4th edition p. 44\",\"id\":\"0b9a38d0-f5f4-47bf-900d-4a3ba2d080ff\"},{\"content\":\"See Rambam, Laws of the Chosen House<\/em> 2:2.\",\"id\":\"82ac2c5a-8289-4636-be71-092f8d070bf2\"}]"},"categories":[3],"tags":[],"class_list":["post-19662","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-a-thought-about-the-parshah"],"acf":[],"yoast_head":"\nTHE WORSHIP OF G-D AND THE INTRODUCTION OF IDOLATRY IN THE TIME OF ENOSH - 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