A free account is required to play audio and download files.
No community start suggestion yet.
Why is divine unity a separate principle from God's existence? The shiur shows that unity means all creation participates in one indivisible reality - God's existence is the only true reality (emes), making everything interconnected. This transforms how we view death, space, and daily life, since no place or moment exists outside divine presence.
This shiur provides a comprehensive analysis of the second principle of the Ani Maamin - the unity of God (Yichud Hashem (ה׳)). Rabbi Zweig begins by questioning why unity constitutes a separate principle from belief in God's existence, since the first principle already established Ein Od Milvado (there is nothing but God). The answer reveals that divine unity encompasses far more than mere monotheism - it establishes the fundamental interconnectedness of all creation. The rabbi explains that true unity means everything in creation derives from and remains connected to God's indivisible existence. This concept is illustrated through the Talmudic teaching about tzitzis, where the blue thread connects us sequentially to the sea, the heavens, and ultimately to the kisay hakavod (divine throne). This isn't an indirect connection but demonstrates that everything in creation is actually linked as one reality.
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!
Ani Maamin - Second Principle of Faith
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
Why does the Rambam insist that believing God has physical form renders someone a non-believer? Most people intuitively conceive of God as a 'superman' - an enhanced human with infinite abilities - which fundamentally distorts our relationship with Him. The Rambam's principle corrects this by teaching that God's essence and knowledge are qualitatively different from ours, not merely superior in degree.
Why does Maimonides describe God as having 'absolute eternity' rather than simply being 'first and last'? The distinction establishes that mitzvah obligation stems from God's eternal kingship as philosophical necessity, not human acceptance of His rule. This creates a two-level framework: absolute obligation at the foundation, with love and joy properly expressed during performance.
Why must prayer be directed only to God without intermediaries when most systems operate through chains of command? The shiur distinguishes between request-based prayer and relationship-based prayer, showing that Jews have unique face-to-face access to God's presence. This direct communication defines prayer as an intimate service relationship rather than mere petition.
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.
