You never replied to them. That's how you roll. You dismiss your defeats and ignore your incongruities.Again, you can arrive at that exact same position without believing that God created evil as long as you recognize that what you perceive as evil is in reality absence of good.You call it anthropomorphising. I call it using logic, reason and experience.Everything God created is good because God is good. The goodness proceeds from God. How was God able to create evil if his nature does not contain evil?So does God contain evil? Where did God get this evil from to create evil?Did God create evil?Man's inclination is for good not evil.
G-d says otherwise.
Write a letter to your congressman.
Yes, and gave humanity the freedom to choose.
How many times will you be asking the same question?
What do you mean, where did he get it from?
You’re just subjectively anthropomorphising Him.
Asking who or what He is might be the best place for you to start.
I start from the position that existence is good. That man is inclined to good and that man prefers good over the absence of good. I rely on observations and my own experience to form that conclusion. If one were to make a tally of every single act and event and catalog that act and event as bad or good, goodness would overwhelmingly dominate the list.
You can know from your own experiences that virtue is the greatest organizing principle in your life. You are drawn to people who behave with virtue and you are repulsed by people who behave without virtue.
You can use logic to understand why you are drawn to people with virtue and why you are repulsed by people devoid of virtue.
Logic tells us that the natural order is set by the creator. So why wouldn't the attributes of the natural world be the attributes of the Creator of the natural world?
Sorry. It’s all too convoluted for me. I’m out.
Except that >
In Jewish thought, one of the things Jews struggle against every day is the "evil inclination," also known as the yetzer hara (יֵצֶר הַרַע, from Genesis 6:5).The yetzer hara is not a force or a being, but rather refers to mankind's innate capacity for doing evil in the world.
From Jewish view of Satan..
I even posted several links of Jewish thought that said the exact same thing.
Actually you can't, neither did you,
and that's exactly the opposite of what Rabbi Sa'adiah Gaon wrote,
you'd know that if you actually learn the context of the discussion he was addressing.
But that would take reading actually Rav Sa'adia Goan, and then Rambam with Ibn 'Ezra.
Kinda better than quoting what someone says they supposedly said.
The need to account for the existence of evil in the world became even more acute with the manifestation of dualistic movements. Saadiah Gaon strongly rejects these dualist doctrines and affirms God's unity. Steeped as he was in the *Kalām tradition, he states that God conducts the world with infinite justice and wisdom. God, according to Saadiah, would not have created evil because evil does not have a separate existence sui generis but is nothing more than the absence of good. The sufferings of the righteous are either a requital for the few sins which they have committed, or they serve as an instrument of chastisement or trial, for which reward will be given in the afterlife. Saadiah thus upholds the doctrine of "afflictions of love."
Good & Evil
Encyclopedia of Jewish and Israeli history, politics and culture, with biographies, statistics, articles and documents on topics from anti-Semitism to Zionism.
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*Maimonides also views evil as a nonexistence, namely the absence of good, which could not have been produced by God. He distinguishes between three different kinds of evil. The first category is that of natural evils which befall man, such as landslides, earthquakes, and floods, or his having been born with certain deformities. The cause of this type of evil is the fact that man has a body which is subject to corruption and destruction. This is in accordance with natural law and is necessary for the continuance and permanence of the species. The second kind of evil is within the social realm, such as wars. This type of evil, Maimonides says, occurs infrequently and, of course, being wholly within the control of man, could not have been caused by God. Though difficult, its remedy is within the hands of man. The third class of evil, the largest and most frequent class, is the evil which the individual brings upon himself through his vices and excessive desires. Again the remedy is within man's power. Maimonides rejects the notion of "afflictions of love," holding instead that even the minutest pain is a punishment for some previous transgression. He explains that the tests mentioned in the Bible, such as God's request to Abraham to offer up his son, have a didactic purpose, to teach the truth of God's commandments and how far one must go in obeying them.
Good & Evil
Encyclopedia of Jewish and Israeli history, politics and culture, with biographies, statistics, articles and documents on topics from anti-Semitism to Zionism.
![www.jewishvirtuallibrary.org](https://www.jewishvirtuallibrary.org/images/icon.png)
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