Timeline for Why wouldn’t G-d allow the decree against the Asarah Harugei Malchus to be overturned?
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| May 7, 2023 at 18:56 | answer | added | Rabbi Kaii | timeline score: 0 | |
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| Sep 14, 2021 at 2:54 | comment | added | DonielF | @tesvov Read the final paragraph. | |
| Sep 12, 2021 at 15:18 | comment | added | user17319 | How is this question different from "why do bad things happen to good people?" | |
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| Dec 16, 2020 at 1:22 | answer | added | The GRAPKE | timeline score: 1 | |
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| Aug 19, 2020 at 17:29 | comment | added | DonielF | @Dov Even if you accept Gilgulim, I don’t think they would say that one can be killed to rectify a sin from a previous incarnation, certainly when even for kidnapping one can repent. | |
| Aug 19, 2020 at 7:49 | comment | added | Dov | Maybe it had to happen as it was a tikkun for the 10 brothers of Yosef? | |
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| Apr 20, 2020 at 0:22 | comment | added | Turk Hill | Few misconceptions. (1). It is problematic that an angel, Moshe, or even Abraham could argue with G-d and it implies that G-d is not all-knowing. (2) G-d promised never to destroy the world again after the flood, and (3) Whenever the Bible says G-d did nor said something, it always means, no exceptions, that it happened according to natural law. In other words, G-d did not actually do it, the bible only attributes the event to G-d because G-d is the ultimate source, though not the direct source of the happening. Hopes this answers your question now. | |
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| Oct 24, 2017 at 21:28 | history | tweeted | twitter.com/StackJudaism/status/922937921962938368 | ||
| Oct 2, 2017 at 2:33 | answer | added | Rafael | timeline score: 0 | |
| Oct 2, 2017 at 1:36 | comment | added | Micha Berger | I've seen the 10 Harugei Malkhus linked to G-d's "initial plan" of creating a world on Midas haDin. Hashem "settled" for one founded on Rachamim because humanity couldn't survive under din. We exhausted Rachamim, and so Din ran the show. This is why, if the angels would stop this portion of history to run by Din, Hashem would have been "forced" to unwind yet another step -- and bring things back to tohu vavohu. The buzzword "alah bemachshavah lifnei HQBH" was invoked as being in common in the description in both events, but I noticrd it's not in Eileh Ezkerah. | |
| Oct 1, 2017 at 14:42 | comment | added | DonielF | @IsaacKotlicky I’ll second mevaqesh’s comment | |
| Oct 1, 2017 at 14:03 | comment | added | mevaqesh | @IsaacKotlicky Not sure which places you are referring to. If you are referring to places of greater veracity than a questionable Midrash, consider editing them into the OP to strengthen the question. | |
| Oct 1, 2017 at 12:40 | history | edited | DonielF | CC BY-SA 3.0 |
added 250 characters in body
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| Oct 1, 2017 at 12:39 | comment | added | DonielF | @Oliver Well, no... But I feel there’s a difference between HaShem telling Moshe no and HaShem telling the Melachim no and He’ll wipe out all existence if they don’t listen. This seems a little extreme. I’ll edit to clarify. | |
| Oct 1, 2017 at 9:13 | comment | added | Isaac Kotlicky | @mevaqesh given that there are a number of occasions where similar language occurs, it seems reasonable to inquire what rabbinic tradition says about such incidences... | |
| Oct 1, 2017 at 5:09 | comment | added | Oliver | This bothers you but God's response to Moses' plea, "Enough! Don't talk to me about this anymore.", you do understand? | |
| Oct 1, 2017 at 4:15 | comment | added | mevaqesh | It seems difficult to ask questions on God on the basis of this dramatic passage, given that there is no evidence that it is historically accurate, and evidence to the contrary. Admittedly, the inclusion in liturgy indicates a degree of acceptance, and therefore one might wonder how it was understood by those who included it in their liturgy. | |
| Oct 1, 2017 at 3:40 | comment | added | Isaac Kotlicky | Digesting the words of the Ramchal. It seems fairly close to what I'm saying though I'd argue that the two are not necessarily distinct paths... though after caveats it seems fairly close to his intent... | |
| Oct 1, 2017 at 3:33 | comment | added | DonielF | @IsaacKotlicky Just the first paragraph is where the Ramchal discusses it. The gist of it is that the rules of Schar v’onesh are sometimes bent to the extreme (but not necessarily broken) to allow the world to stay on its proper course to its ultimate purpose. | |
| Oct 1, 2017 at 3:32 | comment | added | Isaac Kotlicky | that's going to take a while for me to learn through... :) | |
| Oct 1, 2017 at 3:29 | comment | added | DonielF | @IsaacKotlicky Yeah, I fixed it. Still broken? | |
| Oct 1, 2017 at 3:29 | comment | added | Isaac Kotlicky | that link is broken for me... | |
| Oct 1, 2017 at 3:27 | comment | added | DonielF | @IsaacKotlicky Sounds like you’re describing the concept of Hanhagas HaMazel. I’ll have to think about that. | |
| Oct 1, 2017 at 3:20 | comment | added | Isaac Kotlicky | My theory on this has to do with a gestalt understanding of the purpose of creation. Much like Hashem had to force us to accept the Torah (because the world would never fulfill its purpose without it) and Moshe couldn't be allowed to enter Israel (Hashem told him to stop praying) the martyrs for some cosmological reason "needed" to be killed. Therefore Hashem wasn't trying to stifle debate, but was pointing out the consequences of their advocacy (that it would fundamentally alter things and therefore destroy the briyah). Not sure if there's a source for this though. | |
| Oct 1, 2017 at 3:09 | history | asked | DonielF | CC BY-SA 3.0 |