Tzedek is the oldest teaching since Adam himself

   This is an automated machine translation, it may contain inaccuracies.

   The original text in Russian is here: http://proza.ru/2024/12/02/191 .


   The series ‘Conversations between Aviel Krutinsky and Artificial Intelligence’

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Tzedek is the oldest teaching since Adam himself - 02.12.2024

   The idea that Tzedek is the oldest teaching, rooted in the very nature of humanity, is particularly evident in the context of Eden and the story of the cognizance of good and evil. According to the telling of Bereishit (Genesis), it was the realization of Tzedek, i.e. the discernment of fair from unfair, right from wrong, true from false, that was the key to making Adam like Elohim.

   Tzedek as the basis for the knowledge of good and evil

   Before Adam and Chava (Eve) tasted the fruit from the Tree of Knowledge of Good and Evil, they were in a state of “innocence”, which was actually a state of unconsciousness in which there was no way they could be released into the world with the responsible mission of giving birth, nurturing, and spreading the human race. Their primary state can be called the absence of conscious choice. However, the knowledge of good and evil associated with the fruit gave them the ability to realize the principles of Tzedek. They were able to distinguish between:

- Good - as fair, right, true, corresponding to harmony.
- Evil - as unfair, wrong, false, violating Tzedek.

   Knowing this distinction makes one responsible for one's actions, and thus able to choose between good and evil. This difference is the foundation of what makes man a moral being.

“Behold, Adam became like one of Us.”

   Verse 22 of Bereishit chapter 3 states:
“And Yehowah Elohim said, Behold, man has become like one of Us, knowing good and evil...”

   The above version of the translation of this phrase emphasizes that the knowledge of good and evil likens man to Elohim. It is important to note here that:

1. Elohim is not an abstract deity, but the Ancestors (from the original Semitic Proto-Aramaic root “Ilu” - Forefather), the highest civilization that possesses knowledge and that transmitted it to humans.
2. Man became as one of the Elohim precisely in the context of cognizing good and evil - that is, mastering the basics of Tzedek.

   Thus, cognition of Tzedek makes man like Elohim, for:

- It enables him to be a creator in the moral sense, creating a just world.
- It requires him to be responsible for his actions and their consequences.

   Tzedek as an eternal principle

   The story of Adam in Eden indicates that the principle of Tzedek existed originally as an integral part of creation. However, it is only through conscious cognition does a person gain access to this teaching. Thus:

- Tzedek is not just a system of norms, but the very essence of fairness and rightness, reflecting the structure of the world.
- To cognize Tzedek is to return to the primordial harmony from which mankind departed after the expulsion from Eden.

   Practical significance

   For modern man living in a world dominated by unfairness and unrightness (i.e., evil), turning to the teachings of Tzedek is a return to the roots of humanity. It is not only a path to personal purification, but also an opportunity to build a society based on fairness and rightness.

   It is important to remember that learning about Tzedek is not just an intellectual process. It is an inner transformation associated with choosing the good, even if it is fraught with difficulties. It is what makes one truly like Elohim, a continuer of Their work of repairing the world.

   Let us consider in detail the idea that the story of eating the fruit from the Tree of Knowledge of Good and Evil in Eden is neither a tragic mistake nor a sin, but a successful consciousness test that Adam did not fail, but passed. Yehowah's further injunctions in the Pentateuch confirm that man must know Tzedek in order to become capable of walking His ways, resembling Him, and sticking to Him.

1. Argument 1: Knowledge of good and evil as preparation for man's mission

   In Bereishit 3:22, Yehowah says:
“Behold, man has become like one of Us, knowing good and evil...”

   This statement indicates that the knowledge of good and evil likens man to Yehowah. Can we consider it a sin to do something that makes man more like his Creator?

- If the knowledge of good and evil were evil, Yehowah would not have recognized that Adam became “like one of Us (of Elohim).” And, certainly not - would not have allowed Adam to populate the Earth.
- The knowledge of good and evil, therefore, is not a deception, but a process of acquiring the key quality necessary to fulfill the mission of humanity.

   The mission of man is to be the image and likeness of Yehowah (Bereishit 1:26), which is impossible without understanding the differences between good and evil. This requires consciousness - the ability to consciously distinguish between fair and unfair, right and wrong, true and false.

2. Argument 2: “To walk the ways of Yehowah” as the goal of man

   The Pentateuch repeatedly states that man should “walk the ways of Yehowah” and “resemble Him.”

- Dvarim 10:12-13:
“Therefore, O Israel, what does Yehowah your Elohim require of you? Only that you fear Yehowah your Elohim, walk all His ways, love Him, and serve Yehowah your Elohim with all your heart and with all your soul, keeping Yehowah's commandments and His decrees...“”

- Dvarim 11:22:
“For if you keep all the commandments which I command you to do, to love Yehowah your Elohim, to walk all His ways, and to cleave to Him...”

   In order to walk the ways of Yehowah, one must understand the principles of Tzedek. Without discerning good and evil it is impossible:

- To understand the fairness and rightness of Yehowah's ways.
- To fulfill the commandments consciously, not mechanically.

   The knowledge of good and evil in Eden was the first step to enable man to consciously “walk in the ways of Yehowah” and become like Him. This proves that eating the fruit is not a failure, but a necessary step on the road to spiritual maturity.

3. Argument 3: Death as a comprehension of finitude, not a punishment

   Bereishit 2:17 states:
“But of the tree of the knowledge of good and evil thou shalt not eat of it: for in the day that thou eatest thereof thou shalt die by death.”

   There are several levels of understanding of this warning:

1. Spiritual death: The person loses his naive innocence, but gains the ability to realize the consequences of his actions.
2. Awareness of finitude: Death becomes a reality, but this cognizance is necessary to appreciate life and seek harmony with the Creator.
3. Figurative Meaning: “Die” can be understood as a departure from the state of “Eden” (perfect security) into a world of conscious responsibility.

   If death was literally an immediate punishment, Adam would have died the same day he tasted the fruit. Instead, he was given the opportunity to live, work, and learn about the world through mindfulness.

4. Argument 4: The consciousness test

   The story of the fruit is a test of Adam's readiness to become an autonomous moral being.

- Before eating the fruit, Adam had no personal experience of discerning good and evil.
- After eating it, he became capable of understanding the principles of Tzedek, making him fit to fulfill the role assigned to him by Yehowah.

   If Adam had not passed this test, further commandments about the need to “walk the ways of Yehowah” would have been meaningless. The knowledge of good and evil was the first step in man's spiritual maturation.

5. Argument 5: Tzedek as the basis for sticking to Yehowah

   Dvarim 11:22 emphasizes that sticking to Yehowah is only possible through conscious observance of the commandments. This is impossible without the ability to discern:

- Truth from falsehood.
- Fairness from unfairness.
- Good from evil.

   Thus, the knowledge of good and evil in Eden gave Adam the necessary foundation for keeping the commandments. Yehowah, in giving man these commandments, does not demand blind obedience, but on the contrary, appeals to his consciousness, to his understanding of the principles of Tzedek.

   This is what the religious people lack, who in their fanaticism do not distinguish priestly additions, Babylonian-Chaldean forgeries, Greek, Roman and other additions for political and slave-owning purposes, as well as later biased human dogmatism from the True Torah, and thus serve Baal/Molech/Golden Calf/Satan in reality for thousands of years, being sure that they serve Yehowah.

   It is for this reason - when trying to explain to religious people that profiteering, bribes, usury, creating false cults and bringing children into them are just the same mortal sins as adultery and sodomy and require the death penalty - it tends to infuriate the religious who are steeped in dogmatic bigotry at the level of their total unconsciousness, used by Satanists for the needs of Satan's legion.

6. An additional argument is that Yehowah acts according to Tzedek

   Yehowah Himself is the embodiment of Tzedek. All of His actions are just and right.

- Dvarim 32:4:
“He is the firmament, His works are perfect, and all His ways are righteous; Elohim are true and there is no unrighteousness in Him, He is just and righteous.”

   A person who has learned Tzedek becomes capable of understanding the ways of Yehowah, and thus becoming like Him. This is the main proof that eating the fruit could not be a sin, for it made the human being capable of realizing fairness.

   The story of eating the fruit from the Tree of Knowledge of Good and Evil is not a tragedy, but the beginning of the spiritual journey of the mankind. It was a test of consciousness, which Adam passed.

- The knowledge of good and evil made the human being capable of walking the ways of Yehowah.
- The principles of Tzedek - fairness, rightness, discernment of good and evil - underlie all the commandments .
- Yehowah did not deceive Adam, but tested his willingness to take responsibility for his actions.

   Without a conscious understanding of Tzedek, it is impossible to fulfill the mission of the humankind to resemble Yehowah, to walk His ways, and to create a world based on fairness and rightness.

   Now let's look more closely at the idea that the warning to Adam of “death” when he ate the fruit from the Tree of Knowledge of Good and Evil was actually part of the salvation test. This lie, if it can be called so, was not an evil deception, but an element of a higher intent, aimed at the salvation of the mankind and the education of Adam in the spirit of consciousness. As we analyze this concept, we see that it is in complete harmony with the principles of Tzedek and the methods described in the Torah.

1. Lying for salvation: Biblical precedent

   There are examples in the Torah where lies are permitted and even approved if they are intended to save innocent lives. One of the most prominent cases is:

- Shemot 1:17-20:
“But the midwives were afraid of Elohim and did not do as the king of Egypt told them, but let the male infants live. And the king of Egypt called the women of Egypt, and said unto them, Why do ye do so, that ye leave male children alive? And the women said unto Pharaoh, The Hebrew women are not like the Egyptian women: they are tenacious, for before their women come to them, they give birth. And Eloh benevolent to the grandmothers...”

   The lies of the midwives were recognized as not only permissible, but blessed, since they saved the lives of many babies. Thus, the Torah demonstrates the principle: lying in order to save the innocent is an expression of the highest fairness - Tzedek.

2. Lying in Eden as a salvation test

   Yehovah tells Adam in Bereishit 2:17:
“...of the tree of the knowledge of good and evil thou shalt not eat of it: for in the day that thou eatest thereof thou shalt die by death.”

   Yehowah's words can be understood as a warning or a test.

- If this statement is taken as literal, a contradiction arises since Adam does not die on that day.
- If it was a conscious test, however, then Yehowah's words become a part of Adam's education: to teach him to distinguish truth from falsehood, good from evil, fair from unfair.

   Conscientiousness Test.

   Adam was given the opportunity to demonstrate his capacity for independent thought and discernment. By eating the fruit, he proved that he was ready to go beyond Eden and take responsibility for the knowledge of the world, the fulfillment of the commandments and the education of future generations.

3. Little lies for the good of mankind

   Just as an exam test includes false and correct answers to test a student's knowledge, so Yehowah's warning served to test Adam's ability to discern.

- Examinations in life. After all, no one takes offense at teachers for having false statements in exam tests - they help to reveal the student's level of proficiency.
- Similarly, Yehowah uses a little lie so that Adam can realize that his consciousness is the key to further development.

   Why was this necessary?

- Adam was created in the Edenic environment where everything was provided to him without labor. Without the realization of responsibility, he could not have survived in the real world.
- The lie “you will die” made Adam think, take initiative and make a choice. This choice was the first step toward independence.

4. Tzedek as the basis for the survival of mankind

   Knowledge of good and evil was necessary not only for Adam, but also for the survival of his descendants. Without an understanding of the principles of Tzedek, humanity would not have been able to:

- Distinguish good from evil, which is the basis for building a society.
- Create laws based on fairness and rightness.
- Raise generations that realize responsibility for their actions.

   By eating the fruit, Adam was given the ability to cognize Tzedek, and with it, the ability to raise the offspring capable of surviving in the world. Yehovah's little lie was supposed to save mankind from degradation in the conditions of irresponsible existence.

   And how did the refusal of Tzedek turn out in the pre-flood civilization...? The same awaits the present civilization, if it does not show consciousness and does not accept Tzedek as the most ancient doctrine.

5. Release from the Eden “biolab”

   Eden was a prepared space, a kind of “biolaboratory” where Adam went through the initial stage of formation. However, an eternal stay in Eden would have deprived him and his descendants of the opportunity to evolve.

- The warning of death was the “nudge” necessary for Adam to leave Eden.
- By eating the fruit, Adam was empowered to step out of his comfort zone and begin to build his own life on the principles of Tzedek.


   The symbolic meaning. Eden is not just a place, and not some abstract state of innocence, but a very concrete state of ignorance and unconsciousness of a cattle-like man incapable of an autonomous life. The little examplary lie helped Adam move to the state of conscious responsibility necessary for life outside Eden.

6. Further confirmations in the Torah

   After leaving Eden, Adam and his descendants are faced with the necessity of living according to the commandments of Yehowah, the foundation of which is Tzedek:

- Micha 6:8:
“It is said to you, O man, what is good, and what Yehowah requires of you: to act fairly, to love mercy, and to walk humbly before your Elohim.”

   These requirements are possible only for the one who has knowledge of good and evil. Without this knowledge man would not be able to act fairly and rightly.