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Hakodosh Baruch Hu did not make a mistake. שבתחלה עלה במחשבה means that was the starting point, that is, the ideal. Had a human thought this through, that would have been his starting point. How is midas hadin a mistake? It is not workable on its own, but it is not a mistake. The placement of the verses does not mean "between these verses it is midas ...


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When we say that the world wouldn't survive, we point that the world is too weak for the meaning of the Creation, and God needed to create the world in a lower form so it will develop over time so that it could stand the Midas Hadin. This was done so that the Midas Hadin would be something that the world lost and not a new thing to achieve (since regaining ...


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"It does not say that the purpose of creation of this world is as an arena for man's free will." That is correct. However, that is not what you paraphrased from the lecture, i.e., the purpose of nature. Where does it say this? In the word itself! The word teva means coin, meaning the same thing in Hebrew as it does in English. A coin is something agreed ...


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The first clear mention is Bereishis 4:7: Is it not so that if you improve, it will be forgiven you? If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it. You can rule over sin.


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The Ramchal in Derech Hashem states (as far as i understand) that the purpose of angels/spiritual forces is to give man the ability to make greater impacts and changes. That everything emanates from the infinite, and there is a gradual unfolding of the divine will starting with the most non physical of forces and eventually to more and more physical (ie. ...


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Rabbi Ahron Lopiansky described angels as being for our benefit. The parable he used was as follows; when a layperson looks at a car, they have no idea how it runs, it is just a car. However when they are able to separate the different parts of the car, they can begin to fathom how the car functions. Per this, angels exist to help us understand creation and ...


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Rambam (Moreh Nevuchim 1:49) stated that all the instances of interactions with angels seen in the Torah are simply prophetic visions and that angels lack any will or power. Thus, the "purpose" of angels is to act as tools for Hashem when they are needed to help Hashem communicate or maintain the universe. ...


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Even though God is omnipotent and does not have needed to rest, but he did so on the seventh day and made it holy. This suggests that although there is no direct need for angels to do His work, it does allow us to better understand how this work is arranged and split amongst various role players. I particularly like the story about the angel of ...


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This is really answered by the second Rashi in the parsha: אין המקרא הזה אומר אלא דרשני - the the purpose of this verse is the Drasha. Yes, it has a way to read it in plain meaning, but its phrasing is awkwardly constructed and superfluous precisely because its primary purpose is not the plain meaning. Even at the simple level, it is understood that there ...


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I was taught the beit in B'reishit stood for 2 as in "two beginnings created Elokim..." And that B'reishit 1:1 introduced what those two beginnings were.


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The Maharal says that the twilight period before the first Shabbos has a dual quality. It is still Friday, so it is still a day of creation, but it is Shabbos, a day above creation. So the things created at that time are of a miraculous and not of the natural order, but are still creations of G-d. The Midrash Shmuel says that since Adam sinned before the ...



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