Breisheet: Purposeful Ambiguity

"G-d said: What have you done? The voice of your brother's blood is screaming to Me from the ground" (Breisheet 4:10).

G-d approached Cain after the murder of Hevel with a question, hoping that Cain would do teshuva for the murder of his brother. Did he? The text is unclear: "And Cain said to G-d: gadol avoni mi'n'so, [Is?]my sin is too great to bear" (Breisheet 4:13). Whether this is a question or statement of fact is unclear; without hearing the tone of voice that Cain used, we are left in the dark.

Yoma 22: Murder in the Mikdash

One of the fundamental teachings of Judaism is that nothing is inherently good or bad--it all depends on how it is used. Even the evil inclination can be most positive and without it, we would not have children or an advanced economy (see Yoma 69b). Greed, revenge, money, even kindness[1] can be used for both positive and negative purposes. It can be no other way, as G-d is the Creator of all. If G-d "saw all that He did, and it was very good" (Breisheet 1:31), then everything must have the potential for good.

Emor: Religious Secularism

Two of the most dangerous threats to society are religious fanaticism and rampant secularism. The dangers of the former have received more attention in recent years, as people literally fear for their physical safety. Furthermore, violently extremist positions that claim to be divinely based are a desecration of the name of G-d and affect all practitioners of religious faith. When people are convinced G-d is on their side even as they engage in the most heinous of activities, there is little one can do to dissuade them from evil.

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