On ethics and committees
Peace and blessings, Your Honor.
In the notebooks on matters of faith, you created a convoluted logical chain at the end of which there is proof of the correctness of Judaism.
As part of the likelihood of God’s revelation and the giving of the Torah, you wrote that it is logical to assume that there was indeed a revelation, since God is obviously moral (according to the proof from morality) and it is logical that he also has moral desires, and therefore it is possible to assume that he also conveyed his desires and messages to humanity, which strengthens the argument of the specific witness of the giving of the Torah.
Well, beyond the problematic nature of the personification, there are many elements in the Torah that contradict our intuitive morality, and are also illogical. So what do you think? If we assume that God is moral, then it is difficult to accept this in light of the immoral commandments of the Torah. And if He is immoral (in our terms, of course), then it is again difficult to assume that He was revealed in order to realize His morality. Which makes it difficult to accept the witness’s argument.
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I saw the above column, and I have to respond. It seems obvious,
After all, according to your view, the law is not bound by morality, and hence its origin is not human. And again the question is, God is not moral (in human morality), since the law is fundamentally disconnected from morality, and the non-moral law is supposed to represent the morality of God no less than the other more moral commandments in the Torah. So how does the morality inherent in us originate from divine morality? After all, it is different in many ways?
Sorry for the long delay in responding, I simply didn't have the "Internet" accessible.
I don't understand what is not understood. You are confusing Halacha with Torah and the will of God in general. There are commandments in the Torah that some are consistent with morality and some are not. This is the Halacha part. In my opinion, even those that are consistent with morality have a religious, not a moral purpose. But beyond Halacha, there are also very clear statements in the Torah that require moral behavior, but these are not commandments and therefore did not enter Halacha. For example, the Torah says, "And you shall do what is right and good," without specifying what is right and good. So what does it expect us to do? Apparently what our conscience says. That is, what is implanted in us is the will of God.
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