No community start suggestion yet.
Why does the divine attribute 'Yichbosh Avonoseinu' suppress rather than simply forgive sins? The shiur uses the Ramak's framework to show that humans instinctively claim credit for good while blaming others for bad, opposite to Hashem (ה׳)'s approach. Developing security in our inherent worth allows us to properly take responsibility for failures while crediting others for their contributions.
This shiur examines one of the thirteen divine attributes - 'Yichbosh Avonoseinu' (He will suppress our iniquities) - exploring the profound difference between divine and human responses to good and evil. Rabbi Zweig begins by citing the Ramak (Rabbi Moshe Cordovero) who explains that mitzvos have infinite quality and reach the divine presence, while sins are limited and restrained by Hashem (ה׳). This creates an apparent paradox: if Hashem can restrain sins, why can't He simply forgive them entirely? The shiur addresses this through the lens of personal responsibility and human psychology. Using the example of Adam HaRishon's response after the sin ('The woman You gave me'), Rabbi Zweig demonstrates how humans instinctively blame others for their failures while claiming credit for their successes. This represents the opposite of the divine attribute. The key insight is that ultimately, we are responsible for our own shortcomings. When someone insults us, they may reveal our faults, but the fault itself is ours - had we perfected ourselves, the insult would have no power. Hashem operates differently: He holds people accountable for their sinful choices but doesn't blame them for any 'harm' to His honor that results. Similarly, for mitzvos, people receive credit not only for their good choices but also for the positive impact on divine glory. The shiur explores why humans struggle with this approach, linking it to our need for self-definition and existence. The more we define ourselves by our accomplishments rather than our inherent worth, the more we need to reject those who help us (to avoid indebtedness) and blame others for our failures. This explains phenomena like kafuy tov (ingratitude) and why kibbud av v'em (honoring parents) can be particularly challenging - the more fundamental someone's contribution to our existence, the harder it becomes to acknowledge it. The shiur concludes that developing security in our own existence, separate from our accomplishments, allows us to properly attribute credit for good deeds while taking responsibility for our shortcomings, emulating the divine attribute of Yichbosh Avonoseinu.
Thirteen Attributes of Mercy - Yichbosh Avonoseinu
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
How can sins be "cast away" if we committed them? The shiur uses the Ramak's explanation of Tashlich to develop a yesod that sins are external to our essence, not inherent flaws - evidenced by the Torah's careful language with Yishmael versus the ben sorer u'moreh. This understanding transforms both teshuvah and how we view spiritual failures.
What distinguishes divine emes (truth/justice) from chesed (kindness), and why are they linked to Yaakov and Avrohom respectively? True chesed involves giving without any expectation of benefit, recognition, or logical return - a godly trait that only those who share divine nature can genuinely achieve. The Sodom mentality represents the opposite: preventing others' benefit even at no personal cost, revealing complete absence of this divine characteristic.
Why is flattery worse than idolatry? The shiur explains that flattery transforms evil (ra) into good (tov) by making someone internalize that which is false as something positive. This mobilizes a person's yetzer tov—their instinct for good—to pursue evil, using their deepest forces for self-preservation to destroy themselves. The ultimate antithesis of creation's purpose.
Why is a flatterer denied entry before God? The shiur builds on Rashi's insight that the hasidah (stork) is non-kosher because it does "favors for its friends"—which is precisely the problem: with friends you don't do favors, you give yourself. Flattery means giving things, words, and actions while withholding emotional connection in order to maintain control, and this is fundamentally destructive to relationships—with people and with God.
Why do we deny our strengths and focus obsessively on our flaws? The shiur develops a yesod that tznius means total ownership of who you are—being secure enough in your ma'alos that you don't need others' approval. Adar's avodah is to make a list of your accomplishments and strengths, because owning your ma'alos is what enables real growth in Torah and tefillah.
Why is the holiday named after Haman's lottery, the most insignificant detail? The shiur develops a fundamental yesod: self-centeredness destroys happiness because whatever we feel entitled to can never satisfy us. Haman's declaration that "all this means nothing to me" when he sees Mordechai reveals the ultimate consequence of egocentrism—total emptiness despite having everything.
