A free account is required to play audio and download files.
No community start suggestion yet.
Why does denying even one word of Torah (תורה)'s divine origin constitute heresy according to the Rambam (רמב"ם)'s eighth principle? The answer distinguishes between ignorance and denial — the denier reduces Torah to human understanding, accepting only what makes sense to him. This approach fundamentally perverts Torah's divine nature by substituting human judgment for divine authority.
This shiur provides a comprehensive analysis of the Rambam (רמב"ם)'s eighth principle of faith - that the entire Torah (תורה) given through Moshe originated from God. Rabbi Zweig begins by examining the Rambam's commentary emphasizing that every verse in Torah, from genealogical details to fundamental commandments like "I am the Lord your God," is equally holy and divine in origin. A significant portion addresses the practical question of standing during certain Torah readings (Az Yashir and Aseret HaDibrot) while sitting for the rest. Rabbi Zweig cites the Rambam's responsa forbidding this practice, as it suggests these portions are more authentic than others. He reconciles this with established custom by explaining that standing reflects our direct witness to these events, not superior authenticity.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
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 Hashkafa
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
How can Torah be unchanging when we have countless rabbinic additions like Chanukah and safeguards that restrict biblical mitzvos? The shiur distinguishes between Torah as God's unchanging essence versus rabbinic responses to human weakness. All authentic Jewish innovations address changes in human capacity, never alterations to divine law itself.
Why does the tenth principle of faith appear separate from the first principle about God's existence? The first principle establishes God's philosophical knowledge of creation, while the tenth addresses hashgacha - God's active providence in directing events rather than abandoning the world to natural forces. This distinction explains how divine supervision varies based on one's relationship with God and addresses the modern crisis of 'God is dead.'
Why does the Torah emphasize worldly rewards when Maimonides teaches that the true reward is the World to Come? The shiur distinguishes between two levels: mitzvos naturally sustain creation's proper functioning in this world, while their deeper purpose is achieving deveikut - spiritual closeness with God in the afterlife. This reframes the entire question of performing mitzvos for reward versus performing them selflessly.
Why did Klal Yisrael need coercion at Har Sinai yet voluntary acceptance at Purim? The shiur develops a fundamental yesod: true kabbalas haTorah means recognizing that mitzvos reflect who we already are—not a choice we make, but our inner essence programmed by Hashem. At Purim, through hester panim, we internalized that doing ratzon Hashem requires no decision, only allowing ourselves to be who we truly are.
Why does the Rambam cite two different pesukim for the mitzvah of building the Beis Hamikdash? The shiur develops the yesod that the Mishkan serves two distinct purposes: a place for avodah and the seat of HaKadosh Baruch Hu's malchus. Achashverosh's party attempted to transfer that malchus to the nations, but Purim's kabbalas HaTorah b'ratzon restored our eternal claim.
Why did the Aron not take up any space in the Kodesh HaKodashim? The shiur develops a fundamental yesod: the Mishkan's ultimate purpose was not merely to house holy vessels but to create "His space"—a place where we experience being contained within Hashem's reality rather than Him existing within ours. This transforms our understanding of aliyah l'regel, the batei knesiyos, and our entire relationship with kedusha.
Why did Haman, who had wealth, power, and family beyond measure, declare all of it worthless upon merely seeing Mordechai? The shiur unpacks Esther 5:13 to reveal that Haman's statement exposes the inherent emptiness of a life connected only to the self and temporal possessions. Mordechai's willingness to sacrifice his life for values demonstrated connection to the eternal, shattering Haman's denial and forcing him to confront his own nothingness—a devastating truth that explains Jewish depression rates and points to the antidote: rootedness in Torah, prayer, and connection to something beyond the self.