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How can we say man is created "betzelem Elohim" if God has no form? The shiur distinguishes between God's unknowable essence (the Tetragrammaton) and His relatable attributes (Elohim), showing that tzelem Elohim refers to the latter. This framework from the Ramchal's three fundamentals teaches us to seek unity in relationships and integrate our own conflicting impulses.
This shiur delves into fundamentals 4-6 from Chapter 1 of Rabbi Moshe Chaim Luzzatto's Derech Hashem (ה׳), focusing on God's independence, simplicity, and absolute unity. Rabbi Zweig begins by explaining the two primary names of God - the Tetragrammaton (Yud-Kei-Vav-Kei) representing God's unknowable infinite essence, and Elohim representing God's attributes as we are meant to relate to Him. This distinction resolves the apparent contradiction between saying God has no form while man is created "betzelem Elohim" - in God's image. The tzelem Elohim refers not to God's essence but to the relatable attributes God chose to reveal. Fundamental 4 establishes God's absolute independence - His existence depends on nothing else and is intrinsically necessary. Unlike humans who are inherently dependent, God requires no external support. This leads to a discussion of three types of relationships: independence (being strong enough to get needed help), interdependence (mutual trade relationships), and the Jewish ideal of harmony - where parties work together to make each other stronger, creating something neither could achieve alone.
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Derech Hashem Chapter 1, Fundamentals 4-6
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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.
