An exploration of the first of the 13 higher attributes from Micah, examining how God's kindness manifests in giving us the power to sin while expecting us to choose restraint through commitment rather than limitation.
This shiur analyzes the first of the 13 higher attributes found in the prophet Micah (Mi Kel Kamocha - "Who is a God like You?"), which corresponds to the 13 lower attributes of mercy from the Torah (תורה). Rabbi Zweig explores a profound insight from the Tomer Devorah that God continuously provides us with the very power we use to sin against Him, yet bears this insult patiently. This raises fundamental questions about why God would enable sin rather than prevent it, and how this constitutes divine kindness. The analysis begins with the story of Adam and Chava, examining why Chava was deceived by the serpent despite her prophetic knowledge. Rabbi Zweig explains that there are two dimensions to understanding free will and religious observance. The first approach views divine commandments as limitations - like physical laws that restrict our capabilities. In this model, sin would be impossible or immediately punished, similar to how we cannot fly or survive jumping from buildings. The second approach, which represents the higher level of divine kindness, allows us to maintain our full sense of personal power and capability while expecting us to voluntarily commit to divine will. God could have created a world where our hands wither when we attempt to sin (as happened to Yeravam), but this would diminish our sense of self and reduce us to mere puppets. The distinction becomes crucial in understanding idol worship versus belief in the infinite God. Idol worship allows one to retain complete personal autonomy since the god remains external and finite. Even after religious commitment, the person feels no real limitation - religion becomes merely another lifestyle choice, like choosing a profession. In contrast, genuine belief in an infinite God requires recognizing our dependent existence. After commitment, we experience genuine limitation - not imposed by God, but arising from our recognition of reality. This explains why even great people can sin immediately after prophetic experiences. Knowledge of God's existence alone doesn't prevent sin if one maintains a sense of personal independence. Only through constant recognition of our contingent existence and God's absolute being can we achieve consistent righteousness. The divine kindness lies in allowing us to begin with maximum self-respect and power, then choosing limitation through understanding rather than having it imposed upon us.
Rabbi Zweig explores the Rambam's concept of 'derech lo tov' (a path that's not good) in relation to the mitzvah of giving rebuke, using the story of Adam and the Tree of Life to explain how substances and behaviors that provide artificial highs corrupt our ability to distinguish between true spiritual fulfillment and false substitutes.
Rabbi Zweig addresses the yeshiva culture that can lead to insensitive behavior toward women in dating situations, emphasizing the importance of treating others with proper respect and derech eretz rather than adopting an entitled mentality.
