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The Rambam referenced in the question actually deals with the many times in Tanach in which we ascribe emotions to Hashem. In chapter 55 in Moreh Nevuchim, the Rambam discusses Hashem's "emotion" as a literary device used to convey meaning to us an audience. Emotions and moods are transient in nature, and are impossible for the unchanging perfection of ...


3

In Rabbi Aryeh Kaplan's Handbook of Jewish thought part one, he explains this kedusha as meaning completely different and separate than any part of creation. This includes his not being corporeal and not existing within the constraints of time and space. EDIT: Here's the exact quote with his sources from chapter two, titled 'God'. Notice the ideas ...


3

Rashi to Exodus (2:5): על יד היאור. אצל היאור, כמו ראו חלקת יואב אל ידי (שמואל-ב יד, ל.), והוא לשון יד ממש, שיד האדם סמוכה לו. ורבותינו דרשו, (סוטה יב:) הולכות לשון מיתה, כמו הנה אנכי הולך למות, (בראשית כה, לב.) הולכות למות לפי (צ) שמיחו בה, והכתוב מסייען, כי למה לנו לכתוב ונערותיה הולכות I'm not clear on his exact intent, but it is evident that "yad ...


3

Use existing imagery - a cloud, fire, darkness, a storm. Basically non-corporealness. There is also a principle of Ruach-HaKodesh, or divine inspiration, that is a step down from true prophecy but is "on the same scale." Alternately, you could have the heroine experience a vision of the future event (e.g.: what she has to do) with the clear visceral ...


2

The Malbim explains that Kadosh means separate and above any aspect of materialism or the lowliness of physicality. Accordingly, Hashem being Kadosh would mean that he is completely separate from physicality.


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The Rivash in that responsum just after the line you quote about the Mikubalim and their belief in the ten, relates how he asked his good friend the Mikubal Don Yosef N' Sasson your question: if praying with intentions to different seffiros is not in fact idolatry. To which the answer was Chas ViShalom! Everyone believes in the one Hashem, but just like when ...


1

According to Jewish tradition, there was not a "group of intermediary humans who wrote the Tanach." The Rambam in his 13 fundamentals of Jewish faith, in the introduction to the 10th chapter of Sanhedrin, in the 8th principle, writes the following: כלומר שהגיע אליו כולה מאת ה' הגעה שקורין אותה על דרך השאלה דבור Which means to say that the entire ...


1

This is a good question and answer but I wanted to give a shorter answer. According to the Arizal all sefirot and all of creation emanated from the Ein Sof - the infinite. The sefirot are not Ein Sof, they are not G-d himself, rather emanations. Everything in Kabbala describes emanations from G-d and not G-d himself since we cannot comprehend G-d himself ...



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