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| Motek |
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 Posted: Sun, May 18 2008, 9:59 am Post subject: Re: re: books like fairy tales and certain movies for childr |
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[quote="marina"]Why the fixation on the term "tzaddik"? [quote]
only because cassandra wrote:
| Quote: | | Tzaddikim also exist, but they exist in both the Jewish and non-Jewish world |
| Quote: | | What about chassidei umos haolam? Are we not supposed to tell stories about chassidei umos haolam to our children? |
We can. A famous example from the Gemara is the story of Dama ben Nesina who did not wake his father.
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| Lechatchila Ariber |
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| Posted: Sun, May 18 2008, 2:40 pm Post subject: re: books like fairy tales and certain movies for children |
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| and just to clarify. Being righteous doesn't nec. mean being a Tzaddik.
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| cassandra |
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| Posted: Sun, May 18 2008, 2:44 pm Post subject: re: books like fairy tales and certain movies for children |
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I think we need some sort of dictionary because it seems some of you use terms in a very specific way while others here use them generally. If we aren't discussing on the same terms the whole thing is pointless.
_________________
The ability to Google does not make you learned.
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| Motek |
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| Posted: Thu, Jul 03 2008, 1:55 pm Post subject: Re: re: books like fairy tales and certain movies for childr |
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| cassandra wrote: | | Motek wrote: | | cassandra wrote: | A recent proud parenting moment:
My five year old to my four year old: "If you don't give it to me Hashem is going to be mad at you"
My four year old: "Hashem can't be mad at me because He isn't a person and doesn't have feelings" |
How are you planning on explaining the verses that say:
Hashem was angry. Hashem was jealous. A delightful smell for Hashem. May my words be pleasant to Him. Hashem desires His people. |
When he is old enough I will point him to Part I of Moreh Nevuchim which does a better job than I can of explaining it in great detail. |
והנה מה שכתב הרמב״ם ז״ל, שהקב״ה, מהותו ועצמותו ודעתו, הכל אחד ממש, אחדות פשוטה ולא מורכבת כלל
Now, what Maimonides (of blessed memory) has said — that the Holy One, blessed be He, His Essence and Being, and His knowledge are completely one, a perfect unity and not a composite at all, —
כן הענין ממש בכל מדותיו של הקב״ה, ובכל שמותיו הקדושים, והכנויים שכינו לו הנביאים וחז״ל, כגון: חנון ורחום וחסיד וכיוצא בהן
this applies equally to all the attributes of the Holy One, blessed be He, and to all His holy Names, and the designations which the Prophets and Sages, of blessed memory have ascribed to Him, such as Gracious, Merciful, Beneficent, and the like.
וכן מה שנקרא חכם, דכתיב: וגם הוא חכם וגו׳
This is also true with respect to His being called Wise, as it is written, “And He is also wise,...”;
וכן רצונו: כי רוצה ה׳ את יראיו, וחפ׳ חסד הוא, ורוצה בתשובתם של רשעים ואינו חפ׳ במיתתם וברשעתם, וטהור עינים מראות ברע
and likewise with respect to His will, [as it is written,] “G‑d desires those who fear Him,” and “He wishes to do kindness,” and “He desires the repentance of the wicked and does not desire their death and wickedness,” — thus we have verses indicating both what He finds desirable and undesirable; [so, too,] “Your eyes are too pure to behold evil” — yet another thing that He does not desire.
From the above verses, then, we see that emotions, wisdom and will are all ascribed to G‑d. Nevertheless:
אין רצונו וחכמתו ומדת חסדו ורחמנותו ושאר מדותיו מוסיפים בו ריבוי והרכבה חס ושלום במהותו ועצמותו
His will and His wisdom and His attribute of kindness and His mercy and His other attributes do not add plurality and composition (G‑d forbid) to His Essence and Being,
אלא עצמותו ומהותו ורצונו וחכמתו ובינתו ודעתו, ומדת חסדו וגבורתו ורחמנותו ותפארתו הכלולה מחסדו וגבורתו
but His Being and Essence and His will and wisdom and understanding and knowledge, and His attribute of kindness and His might and mercy and beauty, [the last of] which is composed of His kindness and might,
וכן שאר מדותיו הקדושות, הכל אחדות פשוטה ממש, שהיא היא עצמותו ומהותו
and likewise His other holy attributes, — all the above, comprising his Being and Essence, and his will, and the Sefirot of ChaBaD and the middot, constitute an absolutely perfect unity, which is His very Being and Essence.
וכמו שכתב הרמב״ם ז״ל, שדבר זה אין כח בפה לאמרו, ולא באזן לשמעו, ולא בלב האדם להכירו על בוריו
And as Maimonides (of blessed memory) stated, “This [form of unity] wherein G‑d’s knowledge and so on is one with G‑d Himself is beyond the capacity of the mouth to express, beyond the capacity of the ear to hear, and beyond the capacity of the heart of man to apprehend clearly.”
Shaar Hayichud Vehaemunah, Chapter 8
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