A free account is required to play audio and download files.
No community start suggestion yet.
How should Jews respond to tragedy and suffering? The shiur argues that tragedies are divine messages calling us to strengthen Torah (תורה) learning and davening, which the Gemara (גמרא) identifies as the true protection of the Jewish people. Rather than asking why bad things happen, we must recognize our interconnectedness and respond through increased spiritual effort.
Rabbi Zweig opens by addressing a recent tragedy in Israel where Jews were killed, having been interviewed by CBS News about the incident. He emphasizes that such tragedies are messages from God requiring us to strengthen our davening and learning, which the Gemara (גמרא) identifies as the true protection of the Jewish people. Rather than questioning why bad things happen to good people, we must redouble our efforts in Torah (תורה) study and prayer. The tragedy serves as a reminder of our interconnectedness as Jews and our need for sensitivity to all Jewish suffering, not just when it affects people close to us. Rabbi Zweig stresses there is no such thing as 'can't' or problems without solutions, drawing on themes from Derech HaShem (ה׳) about light ultimately overcoming darkness. He announces a practical initiative - partnering with Rabbi Abramchick to help make shidduchim for post-seminary girls through a new Wednesday evening class in Hollywood, asking for volunteers to help with this effort. When asked how to explain tragedy to children, he offers two approaches: that bad things happen when there's more evil than good in the world (affecting everyone in our interconnected existence), and that we must redefine what is truly 'good' since our purpose isn't comfort but closeness to God. A participant shares that the lesson may be complete dependence on God rather than human institutions. Rabbi Zweig announces that after completing Derech HaShem (estimated 7-11 more classes), the next topic will be an in-depth study of tefillah and the siddur, considering both advanced and beginner-level classes. He concludes by reviewing the four-part structure of Derech HaShem: fundamentals about God, providence and God's relationship with man, details of spiritual connection through the soul and prophecy, and finally service to God. The next chapter will explore how service differs between mundane days (chol) and holy days like Shabbos (שבת), examining why God designed different types of spiritual service for different times.
Derech HaShem - Part 4 (Service to God)
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Mussar
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
What makes the Ramchal's approach to Jewish philosophy uniquely powerful and systematic? The shiur establishes that his three major works - Mesilat Yesharim, Derech Hashem, and Da'at Tevunos - form a coherent system built on fundamental concepts of divine order (seder) versus chaos. Understanding this framework of moving from generalities to specifics allows us to derive practical life applications from deep philosophical principles.
What does it mean to have emunah in God's existence? The Ramchal's six fundamentals distinguish between yedi'ah (knowledge) and emunah (internalization) - emunah isn't belief but making knowledge real within ourselves. His concept of "mitzius" (finding) reframes all existence as windfall rather than entitlement, since God creates by choice, not necessity.
Why does the Rambam place free will exclusively in Hilchos Teshuva rather than Yesodei HaTorah? The shiur argues that teshuva begins not with correcting specific sins but with recognizing that free choice grants us ability, not right—we must abandon the arrogance of self-centeredness and reposition Hashem at the universe's center. Only then can we achieve immediate closeness to Him.
Why is vidui (confession) the central mitzvah in Hilchos Teshuvah, rather than teshuvah itself? The Rambam distinguishes between teshuvah (establishing a prospective relationship with Hashem) and vidui (achieving kapara for the past). Vidui transforms the focus from self-improvement to recognizing Hashem as the "baal davar"—the injured party—and communicating directly to Him, which is what undoes yesterday's aveiros.
Why does the Rambam locate the essence of teshuvah in vidui (confession) rather than behavioral change? The shiur explores how vidui works even for shogeg (unintentional sin), showing that confession restores relationship with God even when one has pushed Him out of one's world. The connection between vidui and todah (thanks) reveals the deeper meaning of confession.
What does kapara really mean—erasing the sin or restoring the sinner? The shiur builds on Rambam Hilchos Teshuvah 1:3 to argue that kapara is not about making sins disappear but about going forward in a relationship with Hashem. The story of Yishmael read on Rosh Hashanah—"ba'asher hu shom"—teaches that the din focuses on who we are now, not on fixing the past.
