Neville, There are many places in the Torah that show that God does not have a guf.
The Torah doesn’t work with “flat out” anything. Thats why with Yaacov Avinu, the Torah does not say mes when it says he expired and yet further down it does say mes because everything has a reason why things are written the way it is. I say it over and over again. I will repeat, the Torah, every verse, every word, every letter, must be learnt within context and everything has meaning.
The Torah is not meant to spoonfeed unthinking humans.
We see clearly from the Torah, that Hashem has no guf. Now of course, we need Chazal and meforshim to explain the Torah in all aspects as I’ve said that many times. That does not mean Chazal and meforshim contradict the Torah, neither with halachos nor hashkafa nor anything else. The Torah is the Word of Hashem, no one can contradict the Torah.
Hashem has no guf, that is clearly taught by the Torah. If anyone wants to see otherwise so that they have an excuse to worship avodah zora, they could. I said over and over again, it is very easy to “prove” whatever someone want the Torah to prove if they disregard the context of every letter, every word every posuk, every chapter, every parshah, the entire Torah, and quote of context.
We see from the Torah that Hashem created the world. He existed before He created the universe. The universe is physical matter and since He existed before physical matter was created, Hashem is not a physical being.
Devarim 4:39
וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ כִּי יְהֹוָה הוּא הָאֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת אֵין עוֹד׃
Can a human being be in the heaven above and earth below at the same time?
Devarim 4:15
וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כׇּל־תְּמוּנָה בְּיוֹם דִּבֶּר יְהֹוָה אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ
A physical body has a shape, Hashem does not have a shape.
There are many ways that the Torah tells us that Hashem has no physical guf. The point is, that if thinks, after reading Tanach, one can still think that Hashem has a guf, it is because they are deliberately trying to misinterpret the Torah.
You write, “I’m not going to call you an apikorus as others have, but it’s just extremely gaavadik and immature to keep acting like you have the key to all correct understanding and none of the rest of us do. ”
Lets be clear, I dont know what you or anyone was taught. I dont know who you are. Not do I care to know. Nor do i care if you believe that Rashi is saying that Yaacov lo mes means that he’s physically alive in his kever.
After arguing here sometime, I wanted to hear from someone who I know knows Chumash, Rashi, Gemorah very well. Maybe he was taught differently than you in cheder, maybe because the person who gives his daf yomi shuir is a big talmud chuchem and teaches taanus 5b very well, but he chuckled when I asked him if he believes that Yaacov Avinu is physically alive in his kever. He thinks it’s funny that people believe that. Secondly, the talmidei chachumim who I listened to their shuirim on Yaacov lo mes none of them said, or even indicated, that it means that his guf is physically alive. No, the reasons they gave what Rashi means with Yaacov lo mes were varied, but not that his guf is alive.
You, the supposed defender of Chazal and meforshim, are so riled up about me saying that Rashi saying “Yaakov lo mes” means that Rashi is saying that Yaacov himself, or Yaacov’s guf, is alive in a spiritual capacity. However, when Menachem Shmei misinterpreted what the Gemorah in Taanis is saying, misinterpreted many meforshim, you have no issue with that. You do not argue with him, you do not denounce him, you ignore his misinterpretations. I bought the exact texts of the meforshim so that everyone can see how he misconstrued meforshim, and yet you ignored it all and you are busy arguing with me non-stop about what Rashi means with “Yaacov lo mes”. The reason for that is because your anger is not l’shem shomayim. Your continuous arguing with me over the intentions of Rashi on the words “Yaacov lo mes” is not l’shem shomayim. If misinterpretations of Chazal and meforshim would bother you you would condemn Shmei. You would argue with Shmei. Your ego has become bruised because i dont agree with you, that is all that bothers you.