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Why is a mere siege (Asara B'Teves) significant enough to warrant its own fast day? The shiur develops that galus occurs in four stages that reverse the four languages of geulah. The siege represents the loss of the highest level - v'lakachti - which undoes our freedom and connection to Torah (תורה).
This shiur examines the four fast days commemorating the destruction and exile, as listed by the Rambam (רמב"ם) in Hilchos Ta'anis: Tzom Gedaliah, Asara B'Teves, Shiva Asar B'Tammuz, and Tisha B'Av. Rabbi Zweig raises a fundamental question: why does a mere siege of the city (Asara B'Teves) merit its own fast day when it seems insignificant compared to the actual breaching of walls or destruction of the Beis Hamikdash? The shiur develops a novel framework based on the parallel between the four languages of geulah (hotzei'ti, v'hitzalti, v'ga'alti, v'lakachti) and the four stages of galus. Just as redemption from Egypt proceeded through four distinct stages - cessation of work, relief from pressure, Krias Yam Suf, and Kabbalas Torah (תורה) - so too the process of entering galus reverses these stages in opposite order. The first step into galus (Asara B'Teves) therefore undoes the highest level of geulah (v'lakachti - Kabbalas Torah).
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Hilchos Ta'anis 5
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Why does the Rambam distinguish between immediate destruction and the judgment of Rosh Hashanah? The shiur develops a fundamental yesod that Hilchos Teshuvah distinguishes two frameworks: natural spiritual balance (where a negative force self-destructs) versus formal divine judgment (where consequences follow accountability). The Raavad's question—that we see wicked people alive—misses that judgment aims not at survival but at earning our existence through committed avodah.
What does it mean to truly do teshuva? Analyzing Rambam Hilchos Teshuva Perek 2, the shiur distinguishes vidui (confession that changes one's relationship with Hashem and brings kapara) from teshuva itself (a resolution to change one's life). Baal teshuva gemura requires returning to the exact situation—same act, same place, same person—and rejecting it, proving the past is no longer part of one's identity.
Why does the Rambam frame teshuva around vidui rather than behavioral change? The shiur develops the yesod that teshuva without vidui is merely self-improvement—changing behavior to avoid consequences or restore self-image. Vidui is "lifnei HaKel Baruch Hu," the mitzvah to restore one's relationship with Hashem, which alone ensures lasting change.
What is the difference between teshuvah and tza'akah, and why does the Rambam distinguish between individual and communal teshuvah? The shiur unpacks Hilchos Teshuvah 2:6, exploring how tza'akah differs from mere prayer, what lev shalem adds, and why Yom Kippur creates a unique obligation—not just an opportunity—for teshuvah, since failing to do teshuvah on the last day means internalizing sin as part of one's identity.
