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I'm not sure if this answers any of the questions you ask, but I hope that it helps. Rashi's commentary on the first text you cite is I will descend now: This teaches judges that they should not decide capital punishment cases unless they see it [i.e., they must go to the site of the crime and investigate the matter.]- [Divrei David] Everything is as I ...


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most likely means like the shaar yichud states When we describe Him as One, we mean only the negation of any plurality. But the true Unity, cannot be described by any attribute that would connote in His glorious essence any plurality, change, or variation... But the denial of such properties to Him is undoubtedly true and appropriate to Him. For ...


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Perfection is not an external criteria which God is subject to or that we define. Rather, He and His will is perfection itself. He defines what it is. Therefore it's not a contradiction. Some sources: "When you look further into the matter, you will see that true perfection (shelemus) is only clinging to God" (Mesilat Yesharim ch.1) that God alone has ...


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Hashem is, first of all, beyond our understanding. EVERYTHING that we see, think, hear, understand etc; including time and space; is all part of Hashem's creation. The Gemoro learns from the Torah that we can give descriptions about Hashem 'כביכול', but it says that without learning it from the Torah, we wouldn't be allowed to give descriptions about ...


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Jeremiah (9:22-3) states: ירמיהו פרק ט (כב) כֹּ֣ה׀ אָמַ֣ר יְקֹוָ֗ק אַל־יִתְהַלֵּ֤ל חָכָם֙ בְּחָכְמָת֔וֹ וְאַל־יִתְהַלֵּ֥ל הַגִּבּ֖וֹר בִּגְבֽוּרָת֑וֹ אַל־יִתְהַלֵּ֥ל עָשִׁ֖יר בְּעָשְׁרֽוֹ: (כג) כִּ֣י אִם־בְּזֹ֞את יִתְהַלֵּ֣ל הַמִּתְהַלֵּ֗ל הַשְׂכֵּל֘ וְיָדֹ֣עַ אוֹתִי֒ כִּ֚י אֲנִ֣י יְקֹוָ֔ק עֹ֥שֶׂה חֶ֛סֶד מִשְׁפָּ֥ט וּצְדָקָ֖ה בָּאָ֑רֶץ ...


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study the divine wisdom in nature as the chovos halevavos shaar yichud ch.10 says Therefore, you should exert your mind until you know the Creator through the evidences of His works and not strive to know Him in His glorious essence. For He is exceedingly close to you from the side of His deeds but infinitely remote in any representation of His ...


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The same god that says I decide life-and-death said guard your life and be safe.


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Actually the words are "כִּ֣י לֹ֤א רְאִיתֶם֙ כָּל־תְּמוּנָ֔ה -- for you did not see any form". Nothing about seeing something formless. What the Jews did see (Exodus 20:14): וְכׇל־הָעָם֩ רֹאִ֨ים אֶת־הַקּוֹלֹ֜ת וְאֶת־הַלַּפִּידִ֗ם וְאֵת֙ ק֣וֹל הַשֹּׁפָ֔ר וְאֶת־הָהָ֖ר עָשֵׁ֑ן וַיַּ֤רְא הָעָם֙ וַיָּנֻ֔עוּ וַיַּֽעַמְד֖וּ מֵֽרָחֹֽק׃ And the whole nation ...


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Does this necessarily mean that the Israelites perception of G-d was one that was formless, or could it just mean that it was obscured/they weren't privy to it Do not see form. or do not can see form. or concept of form is linked to conceptuability/perceptibility? I think that the first is the minimal and the first step and the pshat. The word Temuna, ...


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See Ramban on this verse: כי לא יחדל אביון מקרב הארץ. מפרשים [1]‏ אמרו שלא יחדל האביון מקרב הארץ באחד מכל הזמנים כי לעולם יהיה אביון בארץ שגלוי היה לפניו שלא יעשו מה שאמר להם כי לא יהיה בך אביון אם שמוע תשמע בקול ה' אלהיך לשמור לעשות את כל המצוה ‏[2]‏ ואינו נכון לדעתי כי התורה תרמוז במה שעתיד להיות אבל לא יתנבא עליהם בפירוש שלא יקיימו התורה ...


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'For the poor shall not cease out of the midst of the land'-- Undoubtedly, (and sabbahillel correctly noted), this means 'forever'. 'Shall not cease' is the literal translation; however tendentious it may seem, this is what G-d said. As for predestination, Judaism's view of prophecy is described in Yirmiyahu (Jeremiah) 18:5-10: וַיְהִ֥י דְבַר־יְהוָ֖ה ...



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