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32

In short the answer is Yes. Maimonides (also know as the Rambam) codifies 13 principles which are basic to Judaism. These principles are pretty much universally accepted as binding in all Orthodox forms of Judaism. Principle number 8 is, "The belief in the divine origin of the Torah." Principle number 9 is, "The belief in the immutability of the Torah." ...


32

I do not think it is a problem for a few reasons. Kin'as sofrim tarbeh chochmah (jealousy among scholars will increase wisdom - Baba Basra 21a). A certain extent of competition in Torah is a good thing. Having people compete for even something as minor as points helps increase Torah and wisdom. There is an issue of a person becoming haughty or seeking honor ...


24

Questions relating to God's omnipotence were discussed at length by the Rishonim in the Middle Ages in such great works as Saadia Gaon's "Emunos V'deos", Rambam's "Moreh Nevuchim", Ralbag's "Milchemes Hashem", and others. The consensus among them (in opposition to the authorities cited in @HodofHod's answer) is that God cannot violate the rules of logic. ...


23

This is a very broad and deep topic; the whole book of Job struggles with bad things happening to good people. After a lot of talk (and Job's friends trying to be helpful by saying "oh Job, obviously it's punishment for some sin you did, silly boy", and both Job and G-d telling them to go jump in a lake), the conclusion appears to be that it's beyond human ...


23

No, no, no. Judaism makes clear that G-d has no physical form, nor does (nor can) He ever take one on. You're confusing several stories about angels, which are heavenly beings that can take human form, with their Boss. Abraham invites three guests who turn out to be angels; similarly, Jacob wrestles with a mysterious man, who is likely to have been an ...


21

Rabbi Haim Vital (Sefer Shaare Kedusha 1:5) writes that one should love gentiles.


20

Judaism believes in angels, but one is not permitted to pray to an angel or any intermediary. (According to Rambam and Ramban, praying to angels is idolatrous. Others may be more lenient.) Images of angels may also be problematic in certain cases. Although "Shalom Alechem" is a widespread custom, there are some people who refrain from saying some (or even ...


18

The problem with how we read Aggada today is that our approach, instead of being idiomatic, is idiotic. -- Rabbi Moshe Hauer. From the Rambam's commentary to the last chapter of Sanhedrin: There are three categories of people with regards to interpreting Aggada. The first category take everything literally and teach it as such, going to ...


18

I think it is fruitless to try to prove torah to non-believers, though people try (e.g. the "torah codes" folks looking for hidden messages in the text). Faith is not science. As for explaining our belief in the truth of torah, one can ask: Is there anything that Ha-Kadosh Baruch Hu cannot do? The torah describes miracles, which were either performed on ...


18

This kind of question is addressed by Maimonides in his Guide for the Perplexed (3:15), in which he states that we cannot ascribe to God the ability to do that which is impossible, thus, "it is impossible that God should produce a being like Himself, or annihilate, corporify, or change Himself. The power of God is not assumed to extend to any of these ...


18

Tosefos addresses a similar line of thought in Bava Kamma 85a: שנתנה רשות לרפאות - א"ת והא מרפא לחודיה שמעינן ליה וי"ל דה"א ה"מ מכה בידי אדם אבל חולי הבא בידי שמים כשמרפא נראה כסותר גזירת המלך קמ"ל דשרי (Rough translation) - One may have thought that there is no right to seek healing from a sickness that comes from Heaven, as it seems like ...


17

The way I see reputation points on stack exchange is that they are useful for the people asking questions, not for the person getting the points. That is, when someone comes to the site and asks a question, seeing the points next to a person's name gives that name 'recognition status'. If there is a debate between two people, one has 1 point, and the other ...


17

Assuming we all exist, think, know and interact with our actual surroundings etc. The Ontological Proof The first class of Divine Proof is the Ontological proof. It goes basically like this: God as a concept is perfect. Perfect things must have the quality of existing, else they wouldn't be perfect. Hence, God exists. Problems This doesn't really ...


16

"Emunat Chachamim" Comes from Avot 6:6 where a list of 48 ways of achieving Torah wisdom are mentioned. There are many commentatries on Avot in general and this mishna in particular, all saying slightly different things. However.. Traditionally, this phrase is meant to mean that you must trust those people who are wiser than you to give over the tradition ...


16

To my knowledge, the only "argument" for the existence of God given in the Torah itself is that He directly revealed Himself to us at Sinai: Deut. 4:35 "Unto thee it was shown, that thou mightest know that the LORD, He is God; there is none else beside Him." Deut. 5:4, "The LORD spoke with you face to face in the mount out of the midst of the fire." ...


15

I understood the term to mean designated, differentiated or set aside for a purpose. So Kiddush-קידוש would be the verbal declaration that designates the day of Shabbat and differentiates it from all the days that precede it (see the Rambam on the Mitzva of Kiddush). The קדושת היום would be the legal designation of the day. The בית המקדש is a place ...


15

It might be because the Written Torah doesn't really go much into the topic. (Why that is so is a whole other question.) So people may have incorrectly concluded that these ideas weren't originally part of Judaism. Another possibility is that they mean that we don't believe in the popular conception of Heaven (angels with harps) or of Hell (fiery lakes, ...


15

This is one of the "perplexing" topics that the Rambam addresses in his "Guide of the Perplexed". While the examples you give are of Angels (see Shalom's answer), a cursory glance of the Bible, could make it seem like there is reason to wonder whether God can be corporeal, since the Torah does refer to God with "physical" attributes like hand, finger, and ...


15

In the Moreh Nevuchim, Rambam explains how God's attributes should be understood without compromising God's unchangingness. He compares God's mood to a fire. If you put ice in a fire, it melts, then evaporates. If you put clay in a fire, it hardens. If you put wood in a fire it burns... The fire causes many different and contrasting effects without changing ...


15

According to some Jewish authorities, especially Kabbalists and Chassidic Rebbes, G-d does not have to obey the rules of logic, since they are just another creation of His. As I wrote to a similar question: As the Creator of all things, including, but not limited to, time, the "laws" of physics, logic, and existence itself, G-d is not bound by any of ...


15

You might just be asking the wrong Rabbis. However, to give you a sort-of answer to why this is the case regarding specific details of the religion (such as the food question, and similar questions), belief that the Torah in all its details as it's been passed down to us as the will of God is a rational belief. Therefore, even if certain aspects of it ...


14

No. If we were racist, then we would never be able to accept converts.


14

Here are the Rambam's instructions on how to recognize Moshiach: Melachim U'Milchamotahem 11 A Jewish King from the House of David who learns and observes the Torah (written and oral) and assures that Israel does as well can be presumed to be Moshiach. If he does so and rebuilds the Beis HaMikdosh and gathers in the exiles he certainly is Moshiach.


14

It is clear to the Jewish people that the Messiah has not yet come. For the Messiah to have come there would have to be, also a Messianic Era. The sure signs of the Messianic Era, among other things, are: With the coming of the Messiah will be the physical ingathering of Judah from the four corners of the earth ( Isa. 11:12, 27:12-13); That ingathering ...


14

Here's one to start with, on Chabad.org. Key paragraphs: ...the dot [in an e-mail address] is not just a dot. It represents something. That dot has meaning far beyond the pixels on the screen that form it. To me it may seem insignificant, but that is simply due to my ignorance of the ways of the internet. All I know is that with the dot, ...


14

The fact that conversion exists as part of halachah means that it is within the framework of options that G-d is giving you. If you felt that really you were supposed to be a woman, then the correct response is to say "If G-d had wanted me to be a woman he would have made me one," because sex change operations etc. are not halachik options. We can't know ...


13

Hai Gaon, Sherira Gaon, Shmuel Hanagid, Rambam and others all tell us we cannot rely on aggados or take them literally. Where empirically disproven it is certainly unnecessary or even criminal to do so, e.g., Talmudic physiology and medicine. It is also logically impossible, considering that aggados are often mutually contradictory, and there are often ...


13

The philosophical approach is considered by many to be an "Emunah minefield" for those who do not have proper guidance. The popular "Lev Tov" edition of Chovos Halevavos (with a translation/commentary by R' Pinchas Lieberman) has a lengthy introduction to Shaar HaYichud, in which he cites these views at length and in detail.


13

In a word, yes. The Midrash (Eichah Rabbah, intro. 2), paraphrasing Jer. 9:12, states: הלואי אותי עזבו ותורתי שמרו, מתוך שהיו מתעסקין בה, המאור שבה היה מחזירן למוטב "Would that, even if the Jewish people abandoned Me, they had kept My Torah! By being involved with it, the illumination in it would bring them back to the right path." Or as the ...



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