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13

See also this letter by the Lubavitcher Rebbe on this subject, in which he states: It is my firm belief that the sun revolves around the earth, as I have also declared publicly on various occasions and in discussion with professors specializing in this field of science. He also explains why he believed this way based on the Theory of Relativity.


12

The best (English language) source, in my opinion, is Hyam Maccoby's Judaism on Trial: Jewish-Christian Disputations in the Middle Ages (Littman Library of Jewish Civilization; 1982). In it you will find a translation of the Ramban's Vikuach, and of the official church account of that disputation, together with an extensive introduction and commentary. The ...


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

No, you are not supposed to ignore most non-religious Jews. Rambam Hilchos Mamrim 3:3: אבל בני אותן הטועים ובני בניהם, שהדיחו אותם אבותם ונולדו במינות, וגידלו אותן עליו--הרי הן כתינוק שנשבה לבין הגויים וגידלוהו הגויים על דתם, שהוא אנוס; ואף על פי ששמע אחר כך שהיה יהודי, וראה היהודיים ודתם--הרי הוא כאנוס, שהרי גידלוהו על טעותם. כך אלו האוחזים בדרכי ...


8

Bilam juxtaposes God and man in Num 23:19: לֹא אִישׁ אֵל וִיכַזֵּב, וּבֶן-אָדָם וְיִתְנֶחָם; הַהוּא אָמַר וְלֹא יַעֲשֶׂה, וְדִבֶּר וְלֹא יְקִימֶנָּה. God is not a man, that He should lie; neither the son of man, that He should repent: when He hath said, will He not do it? or when He hath spoken, will He not make it good? Moses says in Deut 4:12 ...


7

A friend of mine asked R' Tzvi Berkowitz this question. The response was that Hashem can see through your clothes also. The point is to be tzanua from the perspective of Man, in which being covered does make a difference. It is true that you aren't hiding from Hashem. But you are acting tzanua in human terms. Being in the dark or no one being in the ...


7

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 ...


6

Derech Hashem of Rabbi Moshe Chaim Luzato is comprehensive, systematic, concise and suitable for all levels.


6

All that God does is for the Good (Berachos 60b) Brachos are dependent on what has occurred to the one making the bracha now (Berachos 60a השתא מיהא טובה הוא and לדידיה). They are personal and timely expressions to God. Thus, for bad events we should also be thanking God, but since brachos look at what just happened we instead make the bracha "dayan ...


6

Shalom’s answer is pretty clear, but in case anyone needs more evidence, here are two unambiguous passages from common parts of the liturgy that make clear that Hashem is not corporeal and has no body, and that all descriptions of Hashem in those terms are allegorical. From Yigdal, sung at the beginnings and ends of many services (ArtScroll translation): ...


6

The question is dealt with here A brief summary of the article: Why is it difficult to “tear” the Red Sea ? A medrash says that Moshe who saw all the plagues of Egypt, asked Hashem, You have set a border to the sea and You have sworn never to tear it up” The Maharal explains tearing the Red Sea breaks all the rules of natural ...


6

You are using the term "satan" as if it is a being with independent thoughts, desires, and will. This is a mistake. It is actually "the accuser" or the "yeitzer harah". Thus, it can be considered that a person is confronted by all the various situations and problems in the world is confronted by the "Satan". It is the commonly accepted view that "satan" is ...


6

No. As WAF pointed out, the word is used synonymously in that verse with the word "אישי," "my husband," so that the word means "my husband" in context. Rashi to that verse explains: בעלי. לשון אדנות ומורא ורבותינו פירשו ככלה בבית חמיה ולא ככלה בבית אביה Baali: An expression of mastership and fear. And our Rabbis (Pesachim 87a, Kethuboth 71b) ...


6

R Yaakov Weinberg explained that an eved, a servant, is someone who is nullified to someone or something else. When you serve Hashem, it should be as a servant, as someone who is doing the will of Hashem and not his own will. If you serve Hashem because you see how beneficial it is, then you are not really serving Hashem, you are actually serving yourself ...


5

A thought: The verse says (Eichah 3:23) חדשים לבקרים רבה אמונתך which is understood to mean that Hashem renews creation each morning, along the lines of מחדש בטובו בכל יום תמיד. The Zohar teaches that הסתכל באורייתא וברא עלמא - Hashem looked into the Torah and created the world. Therefore, in order to "recreate anew" each morning, Hashem again looks ...


5

I'm going to assume that this 'inability to believe in God' comes from a conviction that God doesn't exist. The question is, should a person be faulted for disbelieving, if he thinks that believing in God is philosophically unjustified? First off, I should mention the Rashash to Shabbos 31a, who writes that a person is only considered a heretic after fully ...


5

Copied (with slight modification) from another answer of mine: Almost all contemporary poskim, most notably the Chazon Ish, have assumed that at least some, if not all, of those halakhos are no longer applicable today to a person who doesn't believe in God, because we'd attribute it to his upbringing or the inability to be properly philosophically convinced ...


5

There is a small group of people who believe that the Lubvatcher Rebbe Menachem Mendel Schneerson zt"l is in fact God. For example, the front page of the website for a synagogue(?) in Mikwaukee reads, in part, "Yechi Elokeinu Moreinu V'Rabbeinu Melech HaMoshiach L'Olam Va'ed!" You can read about this group of elokists on Wikipedia here. Or in this question. ...


5

I once heard the following from Rav Aharon Lopiansky. He basically said that any such suggestion of "If G-d really made the world, it should have been like such and such" is making the assumption that when G-d creates a world, He does it in exactly such a way. Saying "If I created the world, I would make it like such and such" shows nothing, because that ...


4

part of the divine plan is that God wants man to have free will, so it is not contrary to God's will that man has the free will to choose evil. As to the question of how can everything be good if man can choose to do evil. the Chovos Halevavos shaar bitachon Gate 4 explains that only the ability to choose and resolve to do evil is in man's hands but the ...


4

The logic would appear to be that "wisdom" as something that exists within the universe and is knowable by human beings has to be a creation of Hashem. Since Hashem is outside the universe and basically not understandable and knowable by human beings, then "wisdom" as something within the universe has to be created just as the sun, the moon, the stars and ...


4

Rabbi Aryeh Kaplan "Handbook of Jewish Thought" is organized, linear and comprehensive. I recommend it. http://www.amazon.com/gp/aw/d/0940118491


4

Rabbi Hirsch says a "proof is in the pudding" type of argument, namely if you keep the mitzvos it will become clear to you through your experiences that you are involved in something higher. It need not be explained - you will feel it, if you are keeping the mitzvos properly. This experience is an experience of G-dliness, and is the best "proof" of His ...


4

In terms of praying to get out of a certain situation, the Nefesh Hachaim addresses this question in Sha'ar Bet, Perek Yud Aleph (Translation from The Soul of Life) For in truth, we would wonder how it could be appropriate to plead in any way from Him (blessed be His name) to relieve him of his suffering and torments. As with the healing of the body, if ...


4

Rambam in his introduction to Chelek cites the verse (Yeshaya 40:25) ואל מי תדמיוני ואשוה, to whom can you compare Me that I would be equatable? He explains: If Hashem had a body, He would be equatable to other creations that have bodies.


3

Spacial location is a property of physical matter. Because of the fact that matter is finite and cannot occupy two different places at the same time, it must occupy only a specific location. G-d is not limited by that restriction and can occupy all places at once. This does not mean that different parts or different copies of Him occupy different places, but ...


3

The Rambam changes his language in two places where he discusses our awareness of G-d's existence. In the introduction to the 10th chapter of Sanhedrin, where the Rambam lays out his 13 Principles, the Rambam discusses "belief" in Hashem's existence. (Depending which translation you look at, the term "belief" is in the text of the Principle itself, but in ...


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

The Chazon Ish (Y.D. 62:20) writes that in all likelihood, Noahides are commanded against heresy, because belief in God is the foundation for all 7 commandments that they are actually commanded in. However, he himself is unsure whether this heresy is defined in the same way as it would be for a Jew, considering that there are some authorities who permit ...


3

In context we know that God is good from observing His deeds, i.e. that He created human beings as an act of pure benevolence, not because He needs anything from us as the shaar bitachon (gate 4 of Chovos Halevavos) says. That one is conscious of G-d's abundant goodness to man, and how He brought him into existence out of abundant and pure benevolence and ...



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