A paradox in the Jewish God
Hello Rabbi,
I found a problem with the Jewish God that I don’t know how to answer. I would be happy if the rabbi could help me.
On the one hand, there is no reason to say that God wants us to do the commandments. Even if we say that He exists, He is supposed to be so (infinitely) greater than us that He would gain nothing from us doing His commandments.
On the other hand, if we say that He wants us to do His commandments for some reason, why doesn’t He obligate all people? Why does the Jewish God obligate commandments only to the Jews?
Both sides seem problematic to me, I would be happy if the rabbi could solve the problem for me.
I see no point in engaging in the intentions of God Almighty. My smallness. If you accept that there is a tradition that obligates us to perform the mitzvot, then this is the situation even if you do not understand why. If you do not accept the tradition, then even without these metaphysical considerations, the conclusion is clear.
It's like saying that there's no point in delving into the defendant's motive, if he seems guilty then he's guilty even if the motive is unknown, and if he seems not guilty then even if there is a motive the conclusion is clear.
But the absence of motive raises concerns that perhaps we made a mistake in the diagnosis and the defendant is not guilty.
Thus, the question is whether these metaphysical considerations reduce the chance that God did indeed command commandments only for Jews.
No, it's not like that. We have no way of understanding his motives, goals, and considerations, and therefore this is a worthless discussion. Hence, the decision should be made based on your attitude towards Lambora, as I wrote.
Why is it that we cannot understand? For example, I understood that you understand that he wants people to choose the good, and then he uses his potential for further education to its fullest and becomes perfect in further education as well.
The first part is full of styles of reply like Ramchal and Shani Kuzari, let's say, right?
You can also ask a question about animals, why did He create animals, since they have no commandments at all?
Maybe He creates variety 🙂
According to the Masoretic text, the hare chews the cud, but in the Septuagint translation the opposite is written. That it does not chew the cud. The hare does not appear and is replaced by a rabbit, and it also does not chew the cud. One could argue that this is a distortion that does not appear in the original text of the Bible.
Although it is more likely that the translators of the Bible had a Hellenistic education and understood zoology and corrected the error.
Also, regarding the value of pi, the Septuagint translation gives a fairly accurate approximation of pi, which according to the Masoretic text was exactly 3. But in this case there is a stronger basis for saying that the translators were well-versed in the mathematics of their time.
In the Christian world, these arguments do not come up at all in discussions with atheists. It is interesting what other texts, such as the Qumran text, say.
It is also possible that in the original text the rabbit and the hare were not mentioned, only in a later period the priests gave examples and they were probably wrong.
But in the end all these excuses are apologetics.
On the 4th of Elul, 1500, the G-d of Israel clearly explained before the Mount Sinai stand the uniqueness of the people of Israel in relation to all humanity, saying: ‘And you shall be to me a kingdom of priests and a holy nation’. The children of Israel are the ’priests’ who bring to all humanity the faith of the Torah and its basic values, embodied in the ’Seven Commandments of the children of Noah’, not to worship idols, not to steal, not to commit adultery and murder, and not to be barbarians who eat ‘any part of the living’.
As the priests of the G-d The Jewish commandments are a set of commandments that require extreme care both in one's relationship with another (the Sabbath of loss, the prohibition of usury, the tithes of Shmita and Jubilee, etc.) and in extreme care in matters of holiness (for example, food prohibitions) and closeness to God. The unique role of the Jewish people requires them not only to be "in order," but to excel in "doing justice and loving kindness," and at the same time, "walking modestly with your God" (and in the words of Chazal: "those who are shy, merciful, and reciprocating kindness").
In meticulous behavior of holiness and constant closeness to God, The children of Israel prepare themselves to radiate the spirit of the Torah to all of humanity, to educate humanity by setting a personal example of a noble life.
With greetings, Amioz Yaron Schnitzel
I remember an article (I think by Prof. Benjamin Oppenheimer) that showed that in Akkadian the meaning of "segal" is "vassal", a local ruler representing the king, the central ruler. And so he explained the words of the Lord: "And you shall be my vassal from all nations", that we will be the "vassals" of the King of kings, representing him before all nations.
Best regards, Eliam Fishel Werkheimer
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… which showed that in Ugaritic the meaning of ‘segal’ is ‘vasal’, …
Article details:
Benjamin Oppenheimer, ‘segulah’, Beit Mikra 22 (577”7), pp. 427-434.
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