A free account is required to play audio and download files.
No community start suggestion yet.
Why does the tenth principle of faith appear separate from the first principle about God's existence? The first principle establishes God's philosophical knowledge of creation, while the tenth addresses hashgacha - God's active providence in directing events rather than abandoning the world to natural forces. This distinction explains how divine supervision varies based on one's relationship with God and addresses the modern crisis of 'God is dead.'
This shiur presents a comprehensive analysis of the tenth principle of faith (Ani Maamin), which states that God knows all that people do and never turns His eyes away from them. Rabbi Zweig begins by examining the Rambam (רמב"ם)'s formulation in his commentary on the Mishna, noting that this principle denies the position that 'God has abandoned His world' or 'God is dead.' The speaker identifies a structural puzzle: why does this principle appear as the tenth when it seems to logically follow from the first principle about God's existence and creation of all things? The shiur reveals a crucial distinction between two types of divine knowledge. The first principle establishes God's philosophical awareness - that since all existence depends on God, He must know everything that exists, including human thoughts and actions. However, the tenth principle addresses something far more profound: hashgacha (divine providence), meaning God's active involvement in directing world events rather than merely observing them as a distant spectator.
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!
Rambam's Commentary on Mishnah - Tenth 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 Torah emphasize worldly rewards when Maimonides teaches that the true reward is the World to Come? The shiur distinguishes between two levels: mitzvos naturally sustain creation's proper functioning in this world, while their deeper purpose is achieving deveikut - spiritual closeness with God in the afterlife. This reframes the entire question of performing mitzvos for reward versus performing them selflessly.
Why is belief in Mashiach essential when the other twelve principles describe present realities? Unlike personal reward in Olam Haba, Mashiach represents the ultimate vindication that Jewish values reflect objective divine truths that will triumph worldwide. Without this future validation, all mitzvos reduce to mere dedication—a quality that can serve evil as easily as good—making Jewish existence meaningless.
Why must belief in resurrection be a separate principle when we already believe in divine reward and punishment? The fundamental need drives human psychology: we cannot live knowing our potential for perfection is permanently lost through death. Resurrection represents God's chesed that restores hope and prevents the resignation that would otherwise follow from humanity's fallen state.
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.
