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How can the Mishna praise machlokes l'shem shamayim as "sof o l'hiskayem"? Rabbi Zweig redefines shalom as appreciating differences rather than creating uniformity. The Dor HaFlaga received a gift, not punishment - separate languages and lands that enable diverse contributions to strengthen community unity.
This shiur fundamentally redefines our understanding of machlokes (disagreement) and shalom (peace) by examining the Mishna in Avos 5:17 that states "every machlokes l'shem shamayim will endure." Rabbi Zweig poses a striking question: if the Mishna is teaching halacha (הלכה), why does it seem to encourage machlokes? The issue becomes more complex when considering that everyone involved in machlokes believes they are acting l'shem shamayim. The analysis begins with Rashi (רש"י)'s apparent paradox regarding the Dor HaMabul versus the Dor HaFlaga. The generation of the flood was destroyed for theft (minor transgressions), while the generation of the Tower of Babel, guilty of idolatry and waging war against God, received only dispersal. Rashi explains that the Dor HaFlaga had shalom among themselves, so God merely removed their advantage of unity.
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Avos 5:17
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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.
