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Why do Jews proclaim God's unity rather than His existence at the moment of death? The shiur develops the principle that God is not merely in space but is space itself - everything exists within His indivisible will. This yesod transforms how we approach both secular knowledge and life's challenges, seeing all as opportunities for spiritual connection rather than obstacles to faith.
Rabbi Zweig examines the second principle of faith from Maimonides' Thirteen Principles - the unity of God (Yichud Hashem (ה׳)). He begins by questioning why at the moment of death, Jews recite "Shema Yisrael" proclaiming God's unity rather than affirming His existence, and why Rabbi Akiva considered this the ultimate test of faith during his martyrdom. The shiur introduces a fundamental concept: God is not merely in space, but rather God is space itself - "Makom shel olam" - meaning everything exists within His will, not alongside Him in some eternal medium. This is demonstrated through various halachic examples including the miraculous expansion of space in the Sukkah, the Temple courtyard during Yom Kippur, and the paradoxical measurements of the Ark in the Holy of Holies. Rabbi Zweig connects this concept to our patriarch Yaakov (Yisrael), who revealed this aspect of God as "Makom" and whose children proclaimed the Shema to him on his deathbed. The lecture explains the symbolism of tzitzis - particularly the blue thread that connects the ocean, sky, and God's throne - representing the unifying thread throughout all creation. Rabbi Zweig then addresses the practical implications: since everything exists within God's indivisible unity, secular knowledge can become a vehicle for connecting to God when properly approached. Citing Maimonides, he explains that studying science, medicine, and philosophy (called "Pardes") is actually a Torah (תורה) obligation when used to deepen one's understanding of the Creator. The Vilna Gaon is quoted: "Whatever a person lacks in secular knowledge, he lacks nine times as much in Torah." The most challenging aspect discussed is that due to God's indivisible unity, there is ultimately no distinction between "good" and "bad" events - everything emanates from the same divine source and serves as an opportunity for spiritual growth. While we make different blessings for seemingly positive and negative events in this world, philosophically they represent equal expressions of divine love and care. Rabbi Zweig cites the example of a righteous person in Maimonides' writings who considered a day of humiliation the happiest of his life because it provided profound spiritual opportunity. The shiur concludes that monotheism's revolutionary message is not merely numerical unity, but the recognition that everything in existence - whether perceived as positive or negative - comes from the same indivisible divine source and can be used as a means of connecting to God. This understanding transforms how we approach both intellectual pursuits and life's challenges, seeing all as opportunities for spiritual elevation rather than obstacles to faith.
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What does it mean that God is "first" - does He merely precede creation, or is He absolutely eternal? The Rambam's fourth principle distinguishes Jewish thought from Aristotelian philosophy: God alone is eternal, not matter, making creation pure kindness rather than divine need. This transforms our understanding of mitzvos from duty to connection with ultimate reality itself.
