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Why doesn't God judge the world immediately based on His complete knowledge of all our actions? The Ramchal reveals that God deliberately created a heavenly court system with prosecutors, witnesses, and scheduled judgment times to provide space for teshuvah. This divine mercy teaches us to practice similar patience with others' failings.
Rabbi Zweig explores Ramchal's profound teaching about God's system of divine providence in Derech HaShem (ה׳), focusing on two key aspects: God's perception (knowledge of everything) and His influence (how He acts upon that knowledge). The shiur reveals a fundamental principle: despite God's complete omniscience of past, present, and future, He deliberately chooses not to judge the world according to His own knowledge, but rather according to a system He designed. The Ramchal describes an elaborate heavenly hierarchy where God influences angels who in turn influence lower angels, continuing until the final angel acts upon physical things. This system includes directing angels over every aspect of creation - trees, wind, natural processes - as well as higher angels involved in reward and punishment who can override the angels of nature when necessary. The purpose of this system is to create appropriate "space" between God and creation, allowing for human comfort and the possibility of free will.
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Derech HaShem, Section 2, Chapters 5-6
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Up Next in this Series
What makes the Ramchal's approach to Jewish philosophy uniquely powerful and systematic? The shiur establishes that his three major works - Mesilat Yesharim, Derech Hashem, and Da'at Tevunos - form a coherent system built on fundamental concepts of divine order (seder) versus chaos. Understanding this framework of moving from generalities to specifics allows us to derive practical life applications from deep philosophical principles.
What does it mean to have emunah in God's existence? The Ramchal's six fundamentals distinguish between yedi'ah (knowledge) and emunah (internalization) - emunah isn't belief but making knowledge real within ourselves. His concept of "mitzius" (finding) reframes all existence as windfall rather than entitlement, since God creates by choice, not necessity.
Why does the Rambam place free will exclusively in Hilchos Teshuva rather than Yesodei HaTorah? The shiur argues that teshuva begins not with correcting specific sins but with recognizing that free choice grants us ability, not right—we must abandon the arrogance of self-centeredness and reposition Hashem at the universe's center. Only then can we achieve immediate closeness to Him.
Why is vidui (confession) the central mitzvah in Hilchos Teshuvah, rather than teshuvah itself? The Rambam distinguishes between teshuvah (establishing a prospective relationship with Hashem) and vidui (achieving kapara for the past). Vidui transforms the focus from self-improvement to recognizing Hashem as the "baal davar"—the injured party—and communicating directly to Him, which is what undoes yesterday's aveiros.
Why does the Rambam locate the essence of teshuvah in vidui (confession) rather than behavioral change? The shiur explores how vidui works even for shogeg (unintentional sin), showing that confession restores relationship with God even when one has pushed Him out of one's world. The connection between vidui and todah (thanks) reveals the deeper meaning of confession.
What does kapara really mean—erasing the sin or restoring the sinner? The shiur builds on Rambam Hilchos Teshuvah 1:3 to argue that kapara is not about making sins disappear but about going forward in a relationship with Hashem. The story of Yishmael read on Rosh Hashanah—"ba'asher hu shom"—teaches that the din focuses on who we are now, not on fixing the past.
