12

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 ...


10

The Rambam believed that the Torah is not intended to be history or science, but ethical teachings: Those passages in the Bible, which, in their literal sense, contain statements that can be refuted by proof, can and must be interpreted otherwise. [Rambam, Guide to the Perplexed, 2:25]


8

The Torah, the Talmud and Chazal do not use the artificial label "Orthodox" or recognize subcategories of Judaism, it is just one religion. And you remain as Jewish as the rest of us even if you question and doubt. Yes, events described in the Torah are ofttimes inconsistent with laws of nature as we know it, or current scientific knowledge, and could only ...


8

The same text appears in Chagigah 18a. Rashi there commments: ששת ימי בראשית - ימי כל שבוע ושבוע בין שתי שבתות הן יושבין הרי קדושה לפניהן ולאחריהן:‏ The six days of creation - Every set of weekdays are between two shabbatot, thus they have holiness before and after them. So, according to Rashi it's simply a reference to the six weekdays in ...


7

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 ...


7

Creation "ex nihilo" is a [mis] translation of the Jewish idea of "ברא יש מאין" where אין here does not mean "nothing, it just means "לית ביה תפיסא" - we don't have any apprehension of it. The closest I could find explicit is Raavad's interpretation on the Sefer Hayetzira: "יש מאין אבל נקרא אין לפי שאינו מושג לא מצד עילתו ולא מצד עצמו שעילתו הוא עילת ...


7

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 ...


6

Bereishit Rabbah 12:14: בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם, בֵּית שַׁמַּאי וּבֵית הִלֵּל. בֵּית שַׁמַּאי אוֹמְרִים מַחֲשָׁבָה בַּלַּיְלָה וּמַעֲשֶׂה בַּיּוֹם. וּבֵית הִלֵּל אוֹמְרִים מַחֲשָׁבָה וּמַעֲשֶׂה בַּיּוֹם. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, תָּמֵהַּ אֲנִי אֵיךְ נֶחְלְקוּ אֲבוֹת הָעוֹלָם בֵּית שַׁמַּאי וּבֵית הִלֵּל עַל בְּרִיַּית ...


6

Yes - every child of Adam HaRishon was supposed to be equal. At the end of Paragraph #3 in Chap 4 of Part II in Luzzato's Derech Hashem, he says Hashem judged humanity at the Tower of Bavel - when Avraham was 48. Because Avraham was the only human on Earth who was still working on himself spiritually at that time (he was still living in hiding by Noach and ...


6

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 ...


5

Pesachim 68b: 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. ...


4

I believe Abarbanel is referring to this line of Ramban on Bereishit 1:1: ודע, כי השמים וכל אשר בהם – חומר אחד, והארץ וכל אשר בה – חומר אחד. והקב"ה ברא אלו שניהם מאין, ושניהם לבדם נבראים, והכל נעשים מהם. והחומר הזה, שקראו היולי, נקרא בלשון הקדש "תֹּהוּ"‏ And know that the heavens and all that is in them are one material, and the earth and all ...


4

A very important aspect of the Jewish theology championed by Maimonides is that God does not have any attributes separate from His essence. "God's will" is not some kind of metaphysical force; God's will is simply God. This is discussed at length in Book I of Guide for the Perplexed, but here is one quote from Chapter 69 there to illustrate this: ...


3

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 ...


3

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 ...


3

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 ...


3

Here is a list of roughly 6 approaches in Jewish Thought to the question of scientific theories of origin (Big Bang Theory, Inflation, Geology, Evolution, etc...) and the Torah's depiction of creation. I am certain there are others I haven't encountered. 1) Rejection of scientific conclusions. Theories change over time. Rather than worry about a ...


2

The (a) source is Avos d’Rebbi Nassan 31:3: אף כך הקב״ה יהא שמו הגדול מבורך לעולם ולעולמי עולמים בחכמתו ובתבונתו ברא את כל העולם כולו וברא את השמים ואת הארץ עליונים ותחתונים. ויצר באדם כל מה שברא בעולמו. So, too, Hashem, in His wisdom and understanding, created the whole world, and he created the heavens and the earth, the upper realm and the lower ...


2

By "His creation being within Him", I assume you mean panentheism. Pantheism is the belief that the universe is god. This would be heretical. (Ask the court that excommunicated Spinoza.) Panentheism (with an extra "en" in the middle) is the belief that the universe is of God, but that God is more than just the universe. Panentheism is a fully accepted way ...


2

אם אין יראה, אין חכמה If there is no fear, there is no wisdom. (משנה אבות ג יז) וְעַתָּה֙ יִשְׂרָאֵ֔ל מָ֚ה יְהֹוָ֣ה אֱלֹהֶ֔יךָ שֹׁאֵ֖ל מֵעִמָּ֑ךְ כִּ֣י אִם־לְ֠יִרְאָ֠ה אֶת־יְהֹוָ֨ה אֱלֹהֶ֜יךָ לָלֶ֤כֶת בְּכׇל־דְּרָכָיו֙ וּלְאַהֲבָ֣ה אֹת֔וֹ וְלַֽעֲבֹד֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכׇל־לְבָבְךָ֖ וּבְכׇל־נַפְשֶֽׁךָ׃ (דברים י:יב) All that ...


2

I know of a number of approaches to evolution vs creation in Jewish thought. As far as I can tell, it seems that an insistence on the Torah giving literal history with it being roughly 5,769 years since ex nihilo, became more popular after the scientific challenges of the past two centuries, not less. As though we dug in our heels in the face of so many ...


2

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,...


2

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).


2

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 ...


2

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 ...


1

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 ...


1

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 is it ...


1

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.


1

Comparing the traditional Jewish age of the universe with the scientific age of the universe is like comparing apples and oranges. To explain, let's start with a question: What makes our universe real, as compared to a universe described in a science fiction fantasy novel? To answer, we can draw a distinction that our universe is real because it is ...


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