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!
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 does Megillas Esther interrupt Torah study for a message the world deemed ridiculous—that every man should rule his home? The shiur develops the yesod that the moon's willingness to "make itself small" doesn't diminish it but creates unified sovereignty. A woman who enables her husband to lead isn't relegated to second class—she is the king-maker, comfortable creating oneness where a man cannot.
Does going to doctors contradict relying on Hashem as our healer? The Ramban holds medicine is a concession for those not on high spiritual levels, while the Rambam views medicine as a science—a domain Hashem established. The shiur resolves this by explaining that illness uniquely separates a person from Hashem, making self-cure through teshuvah impossible and necessitating medical intervention.
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!
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.
