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27

I had never heard of this claim before. It certainly doesn't fit with everything I understand about Judaism. The Wikipedia article on Uzair (Qur'anic Arabic for Ezra, apparently) contains a great deal of interesting information about this claim in the Qur'an, including why it's incompatible with actual Jewish beliefs and some suppositions about how it got ...


23

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. ...


18

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 ...


18

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 ...


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 ...


17

No. This concept is completely foreign to Judaism. The other religion mentioned derived the concept from paganism, not Judaism.


16

According to the Rambam in the Guide of the Perplexed "Whenever it is possible to interpret the words of an individual in such a manner that they confirm to a being whose existence has been demonstrated, this is the conduct that is more fitting and most suitable for an equitable man of exellent nature." Even though I'm certain this will be controversial, ...


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

Unless we assume it is all allegory, the Talmud is replete with references to Mazikin, aka Sheidim, and they sure sound real. Rabbis even had conversations with them (e.g. Chullin 105b), provided a way to see them (Berachot 6a), overheard them (Succa 28a) and established laws based on their existence (e.g. Berachot 3b and Pesachim 100b). King Solomon 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 ...


14

Among the classical Torah commentators, there are those that interpret that whole Garden of Eden story as being literal historical fact, while others interpret it allegorically. The main authority who treats it as allegory is Rambam in Moreh Nevuchim (Volume 2, Chapter 30), and according to his interpretation, the snake represents a person's "appetitive ...


14

Yes. Belief in God is axiomatic to Judaism. Jewish prayer features, at least twice a day, every day, the Shema, a compact assertion of this belief from Deuteronomy 6:4: Hear, O Israel: the LORD our God, the LORD is one. Jews traditionally teach this prayer to our children almost starting at birth. I strongly suspect that almost any Jew with any ...


14

In general, don't try to obtain your knowledge of Judaism from episodes of Arthur or from fiction stories. People make things up in the interest of the story. There are much better, and more accurate, sources for learning about Judaism. Yes, in general, it is considered not a good thing for a Jewish person to practice another religion. But in terms of the ...


13

The short answer to your question is "no", and that references to God's body in the biblical and rabbinic literature need to be understood figuratively. That said, there's a lot more to this than just "no", and there have been many religious Jews throughout history who have believed that God does (or at least can) possess corporeal form. In his commentary ...


12

There is a letter by the Lubavitcher Rebbe zt"l (original Hebrew text available online at chabadlibrary.org; an English translation is at chabad.org) in which he discusses this. (He also provides a list of places in Chabad Chassidic writings that talk about tzimtzum.) To summarize: The two key variables here are: (a) whether tzimtzum means "contraction" ...


12

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 ...


12

You mentioned this verse in passing, but as far as I can tell, it provides complete and convincing proof that G-d is known by multiple names. Exodus 6:2-3, from Mechon Mamre: וַיְדַבֵּר אֱלֹהִים, אֶל-מֹשֶׁה; וַיֹּאמֶר אֵלָיו, אֲנִי יְהוָה. וָאֵרָא, אֶל-אַבְרָהָם אֶל-יִצְחָק וְאֶל-יַעֲקֹב--בְּאֵל שַׁדָּי; וּשְׁמִי יְהוָה, לֹא נוֹדַעְתִּי לָהֶם ...


12

The Talmud in Megila (10b) relates: When the Egyptians were drowning in the sea, the angels wanted to sing God's praises. God silenced them, saying "My handiwork is drowning in the sea, and you want to sing?" This strongly implies that God loves all of His creations.


12

TL;DR Judaism believes that non-Jews must follow the 7 Noahide Laws. This is irrelevant of which religion they follow. However, if they follow a religion that teaches ideas that are in conflict with the 7 Noahide Laws, then they are also in conflict with these laws. If you mean "Does Judaism recognize that other religions exist?" then obviously the ...


11

The Rambam writes emphatically that God is non-corporeal. The Raavad, whose job is usually to disagree with the Rambam (he interrupts thrice in the Rambam's introduction, including challenging the need for the book altogether), agrees, but then says "many great rabbis in the past were mistaken about this."


11

A core belief of Judaism is that there is only one God. This is a bad translation. The Hebrew is: אֲנִי-אָמַרְתִּי, אֱלֹהִים אַתֶּם; וּבְנֵי עֶלְיוֹן כֻּלְּכֶם.‏ The word אֱלֹהִים can mean "God". It can also mean Judge, Idolatrous god/power (note the distinction between God and gods), Important Person. In this context, others translate it as ...


11

No more so than the belief that we are all G-d's children. Ezra is, however, compared to Moses (Sanhedrin, bottom of 21b; See also Yad Rama ad loc Sanhedrin 36a and Gittin 59a (comparing Ezra to Moses as a national leader and the greatest Torah scholar of his generation).


11

Two explicit verses come to mind: לא איש אל ויכזב -- "God is not a man that he would lie" Numbers 23:19 כי לא אדם הוא להנחם -- "For he is not a man that he would change is mind" 1 Samuel 15:29 (My somewhat loose translations)


10

The answer is, at the heart, there is broad consensus among the Rishonim that when necessary one may depart from the "literal" meaning (apparent intent, peshat) of the Torah text (though even then there are limits). We are left with a few things to work out: How do we define necessary? Does our difficulty rise to the level of "necessary"? Does departing ...


10

There is no sufficient evidence to prove this concept in one direction or another, and there never will be. I will try explain why. I am not sure where to begin, so I will just do an info dump of points which hopefully will be sufficient, because this is a complicated topic. Monolatrism is a made up word used to try to discredit Judaism and Christianity. ...


10

The Midrash Mishnat R. Eliezer (which is the source of the term חסידי אומות העולם, and for the Rambam's controversial definition thereof) says about this: חסידי אומות העולם, כיון שהן עושין שבע מצוות שנצטוו בני נח עליהן, הן וכל דקדוקיהן, הן נקראים חסידים. בד"א כשעושין אותן ואומרין, מכח שצוה אותנו אבינו נח מפי הגבורה אנו עושין, ...אבל אם עשו שבע מצוות ואמרו ...



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