Temukan berbagai data dalil dan tafsir Tanakh di sini yang akan membantu Anda berdialog.
Teologi Penciptaan
Nama Mesias ditetapkan karena Allah tahu Adam akan jatuh ke dalam dosa dan mengalami hukuman maut.Orchot Tzadikim 26.6
And inasmuch as He had created all of these, it was necessary to create the Temple and the name of the Messiah before creating man. For in the days of the Messiah, the earth will be filled with knowledge and there will be no evil desire among men. And all people, great and small, will know the name of God, may He be exalted, with a great knowledge and then they will know, all of them, that the principal reason for the creation of the world was service to the Creator, may He be exalted. Therefore, He first created all of these seven before He created the world. "And saviours shall come up on mount Zion (Obad. 1:21) and "a redeemer will come to Zion, and unto them that turn from transgression in Jacob" (Is. 59:20). Amen. And thus may it be His will.
Referensi:
https://www.sefaria.org/Orchot_Tzadikim.26:6?ven=Orchot_Tzaddikim,_trans._Seymour_J._Cohen,_Ktav_Pub_House,_1982&lang=bi
Kejadian 1 sudah termasuk ke dalam Penciptaan Ulang
Bereishit Rabbah 3:7
Rabbi Abbahu said: This teaches us that God created worlds and destroyed them, saying, ‘This one pleases me; those did not please me.’
Referensi:
https://www.sefaria.org/Bereishit_Rabbah.3.7?ven=Sefaria_Community_Translation&lang=bi&with=all&lang2=en
Creatio ex Nihilo
Rashbam on Genesis 1.1.3
Now listen to the correct and clear explanation of the verse in its simplicity. The Holy One, blessed be He, created all things from absolute non-existence. Now we have no expression in the sacred language for bringing forth something from nothing other than the word bara (created).
Referensi:
https://www.sefaria.org/Ramban_on_Genesis.1.1.3?lang=bi&with=all&lang2=en
Ciptaan Pertama yang di-bara oleh Allah adalah Air
Rashbam on Genesis 1.1.1
in other words, when God had not yet created heavens and earth, "the earth was unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water," the conclusion is that the water was created first.
Referensi:
https://www.sefaria.org/Rashbam_on_Genesis.1.1.1?lang=bi&with=all&lang2=en
Seluruh potensi ciptaan sudah diciptakan sejak hari pertama
Rashi on Genesis 1.14.1
Indeed, all the productions of heaven and earth were created on the first day, but each of them was put in its place on that day when it was so commanded. In reference to this it is written את השמים (v. 1) In the beginning God created that which was את with the heavens etc., in order to include all the productions of heaven, ואת הארץ to include all its (the earth’s) productions (Genesis Rabbah 12:4).
Referensi:
https://www.sefaria.org/Rashi_on_Genesis.1.14.1?lang=bi&with=all&lang2=en
Lima Level Jiwa dalam Judaism
Baal HaSulam's Introduction to Zohar 32
Third part, is the effort in Torah and Mitzvot for “its sake”. Meaning, [performing the Torah and Mitzvot] with the intent of becoming a giver (a more caring person) and not to receive any reward. This labor purifies the desire to receive for oneself, and transforms it into a desire to give. The more someone nullifies the desire to receive, the more one becomes worthy and able to experience the five levels of the Soul, known as Nefesh, Ruach, Neshama, Chaya, Yechida. For these [levels] are only in the desire to give, and cannot be grasped as long as the desire to receive rules over the person. Such an individual [who is ruled by the desire to receive] is in opposite of form or in difference of form, (opposite, or different desires) than the soul, and cannot connect with the Divine; for awareness [of the Divine] and similarity of form go hand-in-hand. However, when one becomes only a desire to give, without any desire to receive, they immediately unite with the Divine, and receive the five levels of the soul, in gradation (first Nefesh, then Ruach etc. ).
Referensi:
https://www.sefaria.org/Baal_HaSulam's_Introduction_to_Zohar.32.1?ven=english|Trans._Baruch_Cohen,_2019&lang=bi&with=all&lang2=en
Roh Allah, Bukan Ciptaan
Roh Allah (Menunjuk pada yang disebut Kristen: Roh Kudus)Mishneh Torah
And when the Divine spirit rests upon him, his soul will be integrated with the stage of the angels that are called eeshim (men) and he will change into a different man, and his mind will understand that he is not like he was, but rather that he has risen to a higher stage than other wise people, as it states with Shaul (I Samuel 10:6) "and you will prophesy with them, and will have turned into another man."
Referensi:
https://www.sefaria.org/Mishneh_Torah%2C_Foundations_of_the_Torah.7.1?ven=Sefaria_Community_Translation&lang=bi&with=all&lang2=en
Ruakh (Roh) di Tanakh, salah satu maknanya menunjuk pada Firman Allah Ruakh (Roh) di Tanakh, salah satu maknanya menunjuk pada Firman Allah
Strong Hebrew 7307 Ruakh
1.c. as word of command: (1) of God: (נעשׂו) בְּרוּחַ מִּיו כָּלֿ צְבָאָםPsalm 33:6, compare Isaiah 34:16 ("" מֶּה); (2) of Messianic king: בְּרוּחַ שְׂפָתָיו יָמִית רָשָׁע Isaiah 11:4.
Rashi on Isiah 34:16
and the breath of My mouth it gathered them. The antecedent of ‘its breath’ is ‘My mouth.’ Comp. (Ps. 33:6) “And with the breath of His mouth all their host.” Here too, the breath of My mouth it gathered them.
https://biblehub.com/text/isaiah/34-16.htm
Rashi Psalm 33:6
By the word of the Lord, the heavens were made, and with the breath of His mouth, all their host.
https://biblehub.com/text/psalms/33-6.htm
Referensi:
https://biblehub.com/hebrew/7307.htm
Penciptaan Malaikat
Bereishit Rabbah 3.8
Rabbi Yochanan said "on the second [day] the angels were created. See! It is written "He lays the beams of his upper chambers in the waters; he makes the clouds his chariot; he walks upon the wings of the wind (Psalm 104:3)" and it is written "he makes the winds his angels (Psalm 104:4)"". Rabbi Chanina said "on the fifth [day] the angels were created, as it is said: "and let fowl fly above the earth (Genesis 1:20)" and it is written "and with two [wings] it flies (Isaiah 6:2)"". Rabbi Lulyani the son of Tavrai in the name of Rabbi Yitzchak said: "Whether t is according to the opinion of Rabbi Chanina or according to the opinion of Rabbi Yochanan, everyone agrees that they were not created on the first day, so you cannot say that Michael stretched out the southern section of the firmament, and Gabriel the northern section and the Holy One, blessed be He, measured in the middle. Rather "I am Hashem, that makes all things; that stretched forth the heavens alone; that spread abroad the earth by Myself (meitti). [Read this as if] "who is with me? (mi itti) is written: "who was joined with me in my creation of the universe?""
Referensi:
https://www.sefaria.org/Bereishit_Rabbah.3.8?lang=bi&with=all&lang2=en
Penciptaan Manusia
Bereishit Rabbah 8.1
This is [also] the opinion of Rabbi Eleazar, as Rabbi Eleazar said: "'Let the earth bring forth nefesh chayah [living soul] after its kind [cattle, and creeping thing, and beast of the earth after its kind.' And it was so.]" (Gen. 1:24) - this is the spirit of First Human [Adam HaRishon]
Referensi:
https://www.sefaria.org/Bereishit_Rabbah.8.1?lang=bi&with=all&lang2=en
Praeksistensi Umat Manusia Keturunan Adam
Seluruh umat manusia hingga akhir zaman sudah ada secara praeksistens sejak Adam diciptakan.Midrash Tanchuma, Pekudei 3
R. Johanan asked: Why is it written: Who doeth great things past finding; yea, marvelous things without number (Job 9:10)? You should know that every soul, from Adam to the end of the world, was formed during the six days of creation, and that all of them were present in the Garden of Eden and at the time of the giving of the Torah, as it is said: With him that standeth here with us this day, and also with him that is not here with us this day (Deut. 29:14).
Referensi:
https://www.sefaria.org/Midrash_Tanchuma%2C_Pekudei.3.4?lang=bi&with=all&lang2=en
Di dalam diri Adam seluruh praeksistens umat manusia diciptakan.
Introduction To Kabbalah #5
The original idea stems from the fact that the soul of Adam was composed of all future souls, and the soul of Jacob was comprised of 70 parts which were then further subdivided into the 600,000 souls of Israel.
Referensi:
https://www.sefaria.org/sheets/141010.4?lang=bi&with=all&lang2=bi
Kejatuhan Adam dan Dampaknya
Jika Adam tidak melanggar, Adam tetap akan memiliki kehidupan yang kekal.Ramban on Genesis 2:17:1
You shall not eat from it. That is, from its fruit, for the tree itself was not edible. For on the day you eat from it you will certainly die. That is, you will have incurred the death penalty, not that you will die immediately. A similar usage appears in I Melachim 2:42. According to the Sages, however, if Adam had not sinned he would have indeed been immortal, for the soul is capable of sustaining the body forever and this is what the Creator originally intended.
Referensi:
https://www.sefaria.org/Ramban_on_Genesis.2.17.1?lang=bi&with=all&lang2=en
Design Kekekalan yang dirusak.
Ramban on Genesis 3.22.1
for either he would not die at all or his day of death would not come at the time it was decreed for him and his descendants to die.397See above, 2:17, where Ramban explained two theories. The teaching of the Rabbis is that man was originally designed to live forever. By having sinned, death was decreed upon him; by eating of the tree of life, he would thus restore himself to his original position of immortality. The opinion of the philosophers, however, is that man was originally destined to die; by having sinned, it was decreed that he die before the time designated at first. By eating of the tree of life he would thus live a long time and not die at the time decreed for him as punishment for his sin. This is the deeper meaning of Ramban’s words here in the text, “for either he would not die at all, etc.”
Referensi:
https://www.sefaria.org/Ramban_on_Genesis.3.22.1?lang=bi&with=all&lang2=en
Maut sebagai Hukuman pelanggaran Adam.
Bereishit Rabbah 22.1
And Adam knew Chava his woman etc. (Gen. 4:1) - "Remember Your mercies, Ad-nai, and Your lovingkindnesses, because they are for ever" (Ps. 25:6): not from being judged, rather, from the outset. Said Rabbi Yehoshua bar Nechemiah with them You dealt with the First Human, since You said this to him: "because in the day that you eat from it, you will certainly die" (Gen. 2:17) - and had You not given him one of Your days, which is a thousand years, how would he have survived and even have descendants?
Referensi:
https://www.sefaria.org/Bereishit_Rabbah.22.1?lang=bi&with=all&lang2=en
Pelanggaran Adam menghasilkan ke-fana-an (kehilangan kekekalan).
Bereishit Rabbah 12.6
... seven things were taken away from Adam Harishon after he ate from the tree of knowing, including among them] his brilliance, his life, and his stature / zivo v’chayyav v’qomato...
Referensi:
https://www.sefaria.org/Bereishit_Rabbah.12.6?lang=bi&with=all&lang2=en
Pelanggaran Adam menghasilkan ke-fana-an (kehilangan kekekalan).
Or HaChaim on Leviticus 1:2:6-7
... Whereas the penalty for Adam's sin had been death, i.e. mortality, and the fact that he offered a sin-offering did not absolve him of his guilt, ...
Referensi:
https://www.sefaria.org/Or_HaChaim_on_Leviticus.1.2.6?lang=bi&with=all&lang2=en
Pelanggaran Adam menghasilkan ke-fana-an (kehilangan kekekalan).
Or HaChaim on Genesis 3:14:1
The Lord G'd said to the serpent. The serpent had caused three kinds of harm by its words. 1) It caused the withdrawal of the glory of G'd's light which had hovered over Adam and Eve as we explained previously. This is the real meaning of the כתנות אור, the garments of light. [this spelling is reported to have been found in the Torah scroll of Rabbi Meir. Ed.]. 2) It resulted in Adam and Eve both becoming mortal, losing their immortality in this world. This was the punishment G'd had threatened would result from eating of the tree of knowledge. 3) The serpent caused even man's limited life on this earth to be of an inferior quality, outside the confines of גן עדן.
Referensi:
https://www.sefaria.org/Or_HaChaim_on_Genesis.3.14.1?lang=bi&with=all&lang2=en
Perbandingan sebelum jatuh ke dalam dosa dan setelah jatuh ke dalam dosa.
Nefesh HaChayim, Gate I 6:6
And this was before the sin. He was comprised only of all the worlds and powers of holiness alone, and not from the powers of evil. However, after the sin, the powers ofimpurity and evil were also integrated and mixed into him. And as a result, they were also mixed by this into the worlds, based on the fact that he is comprised of and integrates them all, and they are aroused and change according to the inclination of his actions; this is the matter of the Tree of the Knowing Good and Evil.
Referensi:
https://www.sefaria.org/Nefesh_HaChayim%2C_Gate_I.6.6?lang=bi&with=all&lang2=en
Kejatuhan Adam berdampak bagi semua keturunannya.
Mekhilta d'Rabbi Yishmael 20.16.2
(Devarim 5:26) "Would that this heart of theirs (were in them to fear Me and to keep all of My mitzvoth all of the days so that it be good for them and for their children forever.") If it were possible to remove the angel of death from them, I would do so — but the decree has already gone forth. R. Yossi says: On this condition did they stand on Mount Sinai, that the angel of death not prevail over them, as it is written (Psalms 82:6) "I said (when I gave you the Torah): You are angels and all heavenly creatures. But, as Adam you will die, (having perfected your ways as he did), and as one of the (first) princes will you fall.
Referensi:
https://www.sefaria.org/Mekhilta_d'Rabbi_Yishmael.20.16.2?lang=bi&with=all&lang2=en
Sejak lahir dikuasai Dosa dan dikuasai si Jahat.
Sanhedrin 91b:7
And Antoninos said to Rabbi Yehuda HaNasi: From when does the evil inclination dominate a person? Is it from the moment of the formation of the embryo or from the moment of emergence from the womb? Rabbi Yehuda HaNasi said to him: It is from the moment of the formation of the embryo. Antoninos said to him: If so, the evil inclination would cause the fetus to kick his mother’s innards and emerge from the womb. Rather, the evil inclination dominates a person from the moment of emergence from the womb. Rabbi Yehuda HaNasi said: Antoninos taught me this matter, and there is a verse that supports him, as it is stated: “Sin crouches at the entrance” (Genesis 4:7), indicating that it is from the moment of birth, when the newborn emerges from the entrance of his mother’s womb, that the evil inclination lurks.
Referensi:
https://www.sefaria.org/Sanhedrin.91b.7?lang=bi&with=all&lang2=en
Firman Allah sebagai Penangkal bagi Malaikat Maut.
Avodah Zarah 5a:15
The Gemara answers: Reish Lakish said his statement in accordance with the opinion of that tanna. As it is taught in a baraita that Rabbi Yosei says: The Jewish people accepted the Torah only in order that the Angel of Death would not rule over them, as it is stated: “I said: You are godlike beings, and all of you sons of the Most High” (Psalms 82:6), i.e., they had become immortal like angels. Then, God states: After you ruined your deeds, “yet you shall die like a man, and fall like one of the princes” (Psalms 82:7).
Referensi:
https://www.sefaria.org/Avodah_Zarah.5a.15?lang=bi&with=all&lang2=en
Shekinah
Shekinah berada di bumi dan meninggalkan bumi dan turun kembali ke bumi.Bereishit Rabbah 19:7
"And they heard the sound of Hashem Elokim moving about in the garden in the windy part of the day." (Genesis, 3:8)... Rabbi Abba Bar Kahana said: It doesn't use the word מהלך here, but rather מתהלך, which implies jumping and rising. The Shechina was originally in the lower worlds, but when Adam sinned, it left to the first heaven. When Cain sinned, it left to the second, in the generation of Enosh to the third, in the generation of the flood to the fourth, in the generation of the tower of Babel to the fifth, in the generation of Sedom to the 6th, in the generation of the Egyptians to the 7th.
7 righteous men arose corresponding to them: Avraham, Yitzchak, Ya'akov, Levi, Kehos, Amram and Moshe. Avraham brought it down to the 6th, Yiztchak brought it down from the 6th to the 5th, Ya'akov brought it down to the 5th to the 4th, Levi brought it down from the 4th to the 3rd, Kehos brought it down from the 3rd to the 2nd, Amram brought it down from the 2nd to the 1st, and Moshe brought it down from above to below. Rabbi Yitzchak said: It is written "The righteous will inherit the land [and rest forever on it]." (Psalms, 37:29) Are the wicked floating in the air? Rather, [the intent of the verse is that] the wicked do not cause the Shechina to dwell on the land.
Referensi:
https://www.sefaria.org/Bereishit_Rabbah.19.7?lang=bi&with=all&lang2=en
Mengapa Taurat / Kitab Suci Diberikan / Diturunkan?
Kiddushin 30b:3-7
The Sages taught: “And you shall place [vesamtem] these words of Mine in your hearts” (Deuteronomy 11:18). Read this as though it stated sam tam, a perfect elixir. The Torah is compared to an elixir of life. There is a parable that illustrates this:
A person hit his son with a strong blow and placed a bandage on his wound. And he said to him: My son, as long as this bandage is on your wound and is healing you, eat what you enjoy and drink what you enjoy, and bathe in either hot water or cold water, and you do not need to be afraid, as it will heal your wound. But if you take it off, the wound will become gangrenous.
So too the Holy One, Blessed be He, said to Israel: My children, I created an evil inclination, which is the wound, and I created Torah as its antidote. If you are engaged in Torah study you will not be given over into the hand of the evil inclination, as it is stated: “If you do well, shall it not be lifted up?” (Genesis 4:7). One who engages in Torah study lifts himself above the evil inclination.
And if you do not engage in Torah study, you are given over to its power, as it is stated: “Sin crouches at the door” (Genesis 4:7). Moreover, all of the evil inclination’s deliberations will be concerning you, as it is stated in the same verse: “And to you is its desire.” And if you wish you shall rule over it, as it is stated in the conclusion of the verse: “But you may rule over it” (Genesis 4:7).
The Sages taught: So difficult is the evil inclination that even its Creator calls it evil, as it is stated: “For the inclination of a man’s heart is evil from his youth” (Genesis 8:21). Rav Yitzḥak says: A person’s evil inclination renews itself to him every day, as it is stated: “And that every inclination of the thoughts in his heart was only evil all day [kol hayyom]” (Genesis 6:5). “Kol hayyom” can also be understood as: Every day.
And Rabbi Shimon ben Levi says: A person’s inclination overpowers him every day, and seeks to kill him, as it is stated: “The wicked watches the righteous and seeks to slay him” (Psalms 37:32). And if not for the fact that the Holy One, Blessed be He, assists each person in battling his evil inclination, he could not overcome it, as it is stated: “The Lord will not leave him in his hand” (Psalms 37:33).
Referensi:
https://www.sefaria.org/Kiddushin.30b.3?lang=bi&with=all&lang2=en
Mesias di Teologi Penciptaan, Soteriologi dan Eskatologi
Penetapan nama Mesias sebelum Dunia diciptakan.Pirkei DeRabbi Eliezer 3.3
Seven things were created before the world was created. They are: The Torah, Gehinnom, the Garden of Eden, the Throne of Glory, the Temple, Repentance, and the Name of the Messiah..
Referensi:
https://www.sefaria.org/Pirkei_DeRabbi_Eliezer.3.3?ven=Pirke_de_Rabbi_Eliezer,_trans._Rabbi_Gerald_Friedlander,_London,_1916&lang=bi&with=all&lang2=en
Penetapan nama Mesias sebelum Dunia diciptakan.
Nedarim 39b:11
The name of the Messiah was created before the world was created, as it is written about him: “May his name endure forever; his name existed before the sun” (Psalms 72:17). The name of the Messiah predated the creation of the sun and the rest of the world.
Referensi:
https://www.sefaria.org/Nedarim.39b.11?ven=William_Davidson_Edition_-_English&lang=bi
Nama Mesias ditetapkan karena Allah tahu Adam akan jatuh ke dalam dosa dan mengalami hukuman maut.
Orchot Tzadikim 26.6
And inasmuch as He had created all of these, it was necessary to create the Temple and the name of the Messiah before creating man. For in the days of the Messiah, the earth will be filled with knowledge and there will be no evil desire among men. And all people, great and small, will know the name of God, may He be exalted, with a great knowledge and then they will know, all of them, that the principal reason for the creation of the world was service to the Creator, may He be exalted. Therefore, He first created all of these seven before He created the world. "And saviours shall come up on mount Zion (Obad. 1:21) and "a redeemer will come to Zion, and unto them that turn from transgression in Jacob" (Is. 59:20). Amen. And thus may it be His will.
Referensi:
https://www.sefaria.org/Orchot_Tzadikim.26:6?ven=Orchot_Tzaddikim,_trans._Seymour_J._Cohen,_Ktav_Pub_House,_1982&lang=bi
Penafsiran Kejadian 1:2 Roh Mesias.
Vayikra Rabbah 14:1
For the opinion of Reish Lakish, there is the verse: [Genesis 1:2] "And the spirit of God wavered upon the water" - that is the spirit of the king messiah.
Referensi:
https://www.sefaria.org/Vayikra_Rabbah.14.1?ven=Sefaria_Community_Translation&lang=bi
Penafsiran Kejadian 1:2 Roh Mesias.
Baal HaTurim on Genesis 1:2:2
And the spirit of God was hovering: has a numerical equivalent (gematria) of 'this is the spirit of messiah.
Referensi:
https://www.sefaria.org/Baal_HaTurim_on_Genesis.1.2.2?ven=Sefaria_Community_Translation&lang=bi&with=all&lang2=en
Roh Allah sebagai Roh Mesias.
Or HaChaim on Genesis 1:1:61
The intention [of this] is that God, may His name be elevated, decreed that this light of the king messiah not be revealed in the world and that it be a hidden secret with Him, as they say , "to My heart...And [about] its stating, "the spirit of God, etc.," they have said in the Midrash , "this is the spirit of the messiah."
Referensi:
https://www.sefaria.org/Or_HaChaim_on_Genesis.1.1.61?ven=Sefaria_Community_Translation&lang=bi&with=all&lang2=en
Mesias sebagai Nafas Hidup manusia.
Shmonah Kvatzim 3:24:1
The Messiah is called “the breath of our nostrils, the anointed one of God” . This is his might, the beauty of his greatness: [that] he is not outside of us. He is the breath of our nostrils.
Referensi:
https://www.sefaria.org/Shemonah_Kevatzim.3.24.1?ven=Selected_Paragraphs_from_Arfilei_Tohar,_trans._Yaacov_Dovid_Shulman&lang=bi&with=all&lang2=en
Kedatangan Mesias.
Sanhedrin 98a:13
Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction between two depictions of the coming of the Messiah. It is written: “There came with the clouds of heaven, one like unto a son of man…and there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14). And it is written: “Behold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkey” (Zechariah 9:9). Rabbi Alexandri explains: If the Jewish people merit redemption, the Messiah will come in a miraculous manner with the clouds of heaven. If they do not merit redemption, the Messiah will come lowly and riding upon a donkey.
Referensi:
https://www.sefaria.org/Sanhedrin.98a.13?ven=William_Davidson_Edition_-_English&lang=bi&with=all&lang2=en