An exploration of the fourth principle of faith regarding God's absolute eternity, examining the profound difference between God existing before creation versus being eternal, and how this shapes our understanding of divine kindness versus divine need.
Rabbi Zweig presents the fourth of the Thirteen Principles of Faith, focusing on God's absolute eternity as stated in the Yigdal: "He preceded all things that were created. He is first, yet without beginning." This principle, which completes the four principles relating to God Himself (existence, unity, incorporeality, and eternality), addresses a fundamental philosophical distinction between Jewish and Aristotelian thought. The shiur examines the difference between God merely preceding creation versus God's absolute eternity. Aristotle believed both God and matter were eternal and contiguous, meaning God had a need to create. The Rambam (רמב"ם) teaches that God alone is absolutely eternal - nothing precedes His presence, not even nothingness itself. Rabbi Zweig analyzes the Talmudic account of the Septuagint translation, where the seventy-two sages changed "Bereshit Bara Elohim" to "Elohim Bara Bereshit" for King Ptolemy. He explains that "Bereshit Bara Elohim" means God (the eternal essence) created Elokim (God with needs), while "Elohim Bara Bereshit" would mean God with needs created the beginning, implying matter's eternality with God. This distinction has profound implications for understanding divine kindness versus divine need. If God had a need to create (contiguous existence), then creation serves God's needs rather than expressing kindness. If God preceded creation, then creation represents pure kindness - God's desire to do good without any personal need. This makes chesed (חסד) (kindness) the fundamental Jewish value, as we emulate God's primary attribute. The shiur addresses why chesed is not among the seven Noahide laws - because without understanding God's absolute eternity and consequent kindness, there's no obligation to be kind. The Rambam states that chesed is uniquely Jewish, while gentiles are by nature achzari (indifferent/cruel). Rabbi Zweig then tackles a fundamental question about motivation in mitzvah (מצוה) observance: if we ultimately do mitzvot because we want to, how does this differ from secular hedonism? He explains that the key lies in understanding God's absolute eternity - He is the definition of all reality and existence. Mitzvot connect us to this ultimate reality, not to pleasure as a separate entity. The distinction between serving God for reward (permitted) versus serving God for pras (forbidden) is clarified. Pras means something "broken off" - seeking pleasure separate from connection to God. True service seeks the pleasure of connection to God, which is existence itself. When we recognize that God is all reality, mitzvot become not just obligations but our means of achieving genuine existence. The shiur concludes that we are obligated to serve God for pleasure - but pleasure defined as connection to ultimate reality (God), not as independent gratification. This transforms mitzvah observance from duty into the pursuit of authentic existence, as God's absolute eternity means there is no reality outside of Him.
An introduction to the first chapter of Ramchal's Derech HaShem, covering six fundamental principles about God's nature and existence, including the difference between emunah (internalization) and yedi'ah (knowledge).
An introductory class to studying the Ramchal's Derech Hashem, covering the author's life, his major works (Mesilat Yesharim, Derech Hashem, Da'at Tevunot), and the philosophical foundations that will guide the series.
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