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Why does God need angels to inform Him of our charitable deeds if He has perfect knowledge? The shiur explains that God operates through two levels of knowledge - immanent and transcendental - and chooses to judge us from His transcendental perspective to preserve human dignity and free will. Our acts of kindness demonstrate we are functioning positively in our earthly realm, justifying our existence and securing divine mercy.
This shiur begins by examining the concept that God desires mercy (chafetz chesed (חסד)) and shows mercy to the Jewish people when they demonstrate kindness to one another, even when they may be deserving of punishment in other areas. Rabbi Zweig cites mystical sources explaining that there are special angels whose function is to bring human acts of kindness before God, and when divine justice seeks to prosecute Israel, these angels present their charitable deeds as a defense. The shiur explores the prophetic vision in Yechezkel where the angel Gavriel was commanded to take burning coals to destroy Jerusalem, but a divine hand appeared from under the cherubim, representing God's recognition of Israel's charitable nature, which delayed the destruction for six years. This leads to a fundamental philosophical question: if God has perfect knowledge of all human actions, why does He need angels to inform Him of our good deeds? Why is there a celestial court proceeding with prosecutors and defenders? Rabbi Zweig explains that God operates on two levels of knowledge - His immanent knowledge where He is the source of all existence, and His transcendental knowledge where He relates to the world as if He is separate from it. For the sake of justice and to allow for human free will and dignity, God chooses to relate to us through this transcendental perspective, as if He is an omniscient observer rather than the direct cause of all actions. This creates the possibility for mercy and for our good deeds to serve as mitigating factors. The shiur traces the evolving role of angels from being God's advisors in creation, to Avrohom replacing them as God's counselor for earthly matters, to Yaakov ultimately taking over even heavenly decisions, making angels into servants of mankind who advocate on our behalf. This explains why charitable deeds are particularly powerful in securing divine mercy - not because we are 'buying our way out' of punishment, but because when God judges us from His transcendental perspective, our behavior toward others in this world demonstrates that we are functioning positively in our earthly realm and justifying our existence in the sphere where we have been placed.
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Yechezkel (Ezekiel) prophecy regarding Gavriel and the burning coals
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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's approach. Developing security in our inherent worth allows us to properly take responsibility for failures while crediting others for their contributions.
