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תלמוד בבלי מסכת עירובין דף יג עמוד ב אמר רבי אבא אמר שמואל: שלש שנים נחלקו בית שמאי ובית הלל, הללו אומרים הלכה כמותנו והללו אומרים הלכה כמותנו. יצאה בת קול ואמרה: אלו ואלו דברי אלהים חיים הן, והלכה כבית הלל חידושי הריטב"א מסכת עירובין דף יג עמוד ב אלו ואלו דברי אלהים חיים. שאלו רבני צרפת ז"ל היאך אפשר שיהו שניהם דברי אלהים חיים וזה אוסר וזה מתיר, ותירצו כי ...


5

First off, this is a perfectly valid and very important question, and it deserves a thorough, well thought out answer. While I'm not sure I can provide that, I'll try to give at least a small answer to try to explain this phenomenon. There is a concept in the tradition known as "Shivim Panim Latorah" which loosely translates to 'there are 70 interpretations ...


1

Saying G-d is good or bad is an anthropomorphism. G-d created what we call good and bad, and it is thus within G-d. Thus we equate holiness and G-dliness with good, because based on the mitzvot following in the ways of holiness is "good". So G-d has not acquired good...good was created.


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Based on malbim Torah v'mitzva shemos 20:12 - Tov is a human reference term which is used to mean "as opposed to ra". The discussion comes up by the first set of luchos, which as the gemara points out , is lacking the letter 'tes'. The 'tes' represents Tov and the gemara has a peculiar back and forth trying to figure out why that is. (Source: ...


0

Saying that Hashem is good is basically after the rule that we must learn from Hashem's ways and to strive to be good too. For example, just as Hashem suffers the actions of the wicked, so too are we expected to continue doing good notwithstanding evil. The sefer Tomer Devora gives more examples


0

I am addressing what it means that G-d is "tov", and particularly how to understand the quote from Derech Hashem (along with other such quotes). The following is as was explained to me by a close student of R' Yaakov Hillel and R' Nochum Lansky (both noted and recognized in the world of Kabbalah), as well as made explicit in R' Chaim Friedlander's notes to ...


-4

It says that at first Hashem was בונה עולמות ומחריבן - creating worlds and destroying them . It seems to be saying that for the animal world, Hashem played around until He got it right, or perhaps until He became perfect, but with us humans, we have our 6000 years to 'get it right' to achieve perfection. It doesn't matter it this 'experimentation' actually ...


-2

Hashem is Goodness itself. The point of Bechira is to bring out the potential goodness you have. Whether or not you will triumph over your evil desires depends on how good you really are. The merit of tested goodness over untested is merely that it was shown to be deeply good. Hashem is the source of all good. In fact, the power a person has to overcome his ...


1

I believe the answer to the question as phrased is "neither." Hashem's "good qualities" are not a part of Him - they are something with which He chooses to act, but they are not part of Who He is. The Ramchal in Da'as Tevunos Siman 80 makes this point very clearly: ואמנם אנחנו משיגים בכבודו ית' מדות פרטיות, כגון, הרחמנות, הממשלה, הכח, המשפט, החמלה, ...


0

Goodness means existence. We consider something good when it promotes existence. Although we call things good when they aren't really good, that is just our perception. Since Hashem is מחויב המציאות, He is the ultimate good. See the Maharal on the Gemara about Rav Tuvyumi for more.


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From what I understand God is not good in the sense that anything else is. For example when I say "that piece of chocolate cake is good" I might mean well constructed, or tasty, or visually appealing etc. Judaism holds that the very definition of 'good' is God. The Rambam states this fairly explicitly when he describes the 'good' that is hidden away for the ...


0

Rabbi Kaplan in Handbook of Jewish thought chapter 3 #11-18 discusses Hashem's goodness. In paragraph 18 he quotes that line from Derech Hashem and explains it according to what he just finished saying, to mean the goodness of free will and the pleasure that comes from accomplishments that recognizably come from that free will. These are his words: Since the ...


1

"The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies." (Nahum 1:2). Advice to terrorists: Don't mess with Nachum.


0

The scriptures do refer to God as vengeful several times. Here are just a few I think are most significant (All translations from the Tanakh 1985): See, then, that I, I am He; There is no god beside Me. I deal death and give life; I wounded and I will heal: None can deliver from My hand. Lo, I raise My hand to heaven And say: As I live forever, ...


1

I am Christian. Knew nothing about this site but this page literally was just here when I looked a my iPad after putting it down several minutes ago. I want to start by saying I stand with the Chosen People of G-d which is the Jewish people. You are His favorite. He choose you! I believe this fact completely. With that,please know. I rejoice with you and ...


4

Tehillim 94:1 refers to Hashem as being "vengeful" (twice in one verse!): קל נְקָמוֹת ה' קל נְקָמוֹת הוֹפִיַע A word about our descriptions of Hashem - when we attribute descriptions to Hashem, we are not describing His essence, or His nature. We are describing the way in which he interacts with the world. When a person is "loyal," that means that ...



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