Your question has been asked before by traditional commentators (e.g., Radak). artscroll translates the end of 43:10
before Me nothing was created by a god, nor will there be after Me!
and comments based on Radak and Mahari Kara
This is addressed to idolaters, who believed that there was another
divine being. Isaiah repudiates the notion that there ...
I believe it is referring to Ha'amek Davar to Bereishit 7:23, although note that he ultimately rejects this view and believes that the fossils are of antediluvian creatures belonging to our "world", rather than from previous "worlds".
They are not created, they are formed by means of the natural laws from preexisting matter. This has nothing to do with yesh mai-ayin (creation from nothing) which occurred at the very beginning.
We usually talk of star formation in terms of the gas mass that is converted
into stars each year.
Indeed as Rashi and others point out on Bereishis 1:14 Yesh ...
The source that explicitly states this concept is the Nefesh Hachaim written by Rabbi Chaim Volozhiner, who sees it as being expressed by earlier sources. See for example Shaar 4:25:
אבל אם היה ח''ו העולם פנוי לגמרי אפילו רגע אחת ממש מעסק והתבוננות עם סגולה בתו''הק. תיכף כרגע היו כל העולמות נחרבים ונבטלים ממציאות לגמרי ח''ו. ואף גם איש א' מישראל לבד. רב ...
Maharsha in Makkot 23b explains as follows:
There are positive commandments and there are negative commandments. If you aren’t born than you can’t fulfill the positive commandments, but you also can’t violate the negative commandments. Thus, the dispute was whether it is better to definitely not violate the negative commandments and give up the opportunity ...
אמר רבי אלעזר אילמלא תורה לא נתקיימו שמים וארץ שנאמר אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי
Rabbi Elazar said: If not for the Torah, heaven and earth would not be sustained, as it is stated: “If not for My covenant by day and by night, I would not have set up the laws of heaven and earth” (Jeremiah 33:25).
As Rashi ad. loc. ...
So perhaps a starting point is to first look at the opening clause of the Mishna.
"Rabbi Jacob says: if one is studying while walking on the road and interrupts his study"
The first issue that is being criticised is the fact that a person is learning in a non-ideal scenario. Whilst on face value nowadays walking along the road doesn't seem so ...
You could try the approach of the Rashbam on verse 5 who seems to say that everything was created at the start of each day. After a full day came the night - and then the start of the second day.
ויהי ערב ויהי בקר - אין כתיב כאן ויהי לילה ויהי יום, אלא ויהי ערב, שהעריב יום ראשון ושיקע האור, ויהי בוקר, בוקרו של לילה, שעלה עמוד השחר, הרי הושלם יום א' מן ...
Rav Hirsch says that calling by name is this case expresses the setting up of the mission and purpose of the item which is called by the names involved.
In any case, where Hashem dowes call something by a name it always
expresses a mission, a calling for the one to be so called, as Abraham,
Israel etc. It is accordingly here also to be taken in the ...
I could point you to Shabbos 88b below, but please clarify if you are asking about what occurred prior to 974 generations before the creation of the world.
ואמר רבי יהושע בן לוי בשעה שעלה משה למרום אמרו מלאכי השרת לפני הקדוש
ברוך הוא רבונו של עולם מה לילוד אשה בינינו אמר להן לקבל תורה בא אמרו
לפניו חמודה גנוזה שגנוזה לך תשע מאות ושבעים וארבעה דורות ...
I believe it is fair to suggest, though I naturally cannot provide a "source", that if there where "sources that easily disprove evolution" then someone who is introduced to the controversy would likely have encountered them because opponents of evolution would give preference to such arguments. Furthermore, I am not sure it is reasonable to presume that a ...
This is one of the topics that one should avoid discussing. See Mishna Chagiga 2:1, 11b in the Talmud:
אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית
בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה
חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה
דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם,...
I refer you to Ch. 2 verse 20:
וַיִּקְרָ֨א הָֽאָדָ֜ם שֵׁמ֗וֹת לְכָל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּׁמַ֔יִם וּלְכֹ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה וּלְאָדָ֕ם לֹֽא־מָצָ֥א עֵ֖זֶר כְּנֶגְדּֽוֹ׃
After assigning names to all creatures, Adam found no helpmate facing him.
The monkey had a Mrs. monkey to scratch his back; the cow could send the bull to find fodder for the ...
Eruvin 13b says נוח לו לאדם שלא נברא.
I believe the fact that it says "noach" (better), and not "tov" (good), is significant.
The creation of man was clearly "tov" (good). But the life of the soul in the World to Come before birth and after death is clearly "noach" (better).
While it is true that you have to recognize the beauty of nature, it shouldn't be done at the expense of Torah study.
The רע"ב on that mishnah in Pirkei Avos (3:7) says
מַעֲלִין עָלָיו כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, מִפְּנֵי שֶׁהִפְסִיק מִמִּשְׁנָתוֹ
Scripture considers it as if he was liable for his life, because he interrupted his study
Since he ...
Rav Hirsch explains the reason for the terms Day and Night in Bereishis 1:5
The translation given below is that of Rav Hirsch's grandson who translated Rav Hirsch's German translation into English in order to keep showing exactly what Rav Hirsch meant to say. Note how it differs from the chabad.org translation.
And God called to the light: Day! and to ...
Avodah zarah 3a (with steinzaltz):
ואמר בעניין זה ר' שמעון בן לקיש, מאי דכתיב [מהו שנאמר]: "ויהי ערב ויהי בקר יום הששי" (בראשית א, לא), בה"א הידיעה? מלמד שהתנה הקדוש ברוך הוא עם מעשה בראשית תנאי זה, ואמר: אם ישראל מקבלין את תורתי בזמן מתן תורה — מוטב, ואם לאו [לא] — אני אחזיר אתכם לתוהו ובוהו;
rabbi Shimon Ben lakish said on this topic: why ...
See Kuzari 5:20:14-16 where he states that the world is not being continuously "created". See also Moreh 1:73 principle 6 where he attributes the belief in constant creation to the Mutakallimun and rejects it. See also Footnote 178 in the Feldheim Korobkin Kuzari.