Rabbi Zweig explores the Third Principle of Faith - that God is completely non-physical - and its profound philosophical and psychological implications for Jewish theology and practice.
Rabbi Zweig begins his analysis of the Third Principle of Faith from Rambam (רמב"ם)'s Thirteen Principles: that God is totally non-physical and cannot be described in corporeal terms. This principle states that God is not a body or physical force, and nothing associated with the physical can apply to Him. The Torah (תורה)'s anthropomorphic language (God walking, sitting, speaking) is purely metaphorical, as our sages teach that "the Torah speaks in the language of man." The shiur presents a fascinating disagreement between Rambam and Raavad regarding this principle. While both agree God is incorporeal, they dispute whether someone who mistakenly believes God has a physical form has "cut himself off from the Jewish people." Raavad argues that even great rabbis have been confused by the apparently corporeal descriptions in Scripture and Aggadic literature, so such a person is merely ignorant, not a heretic. Rambam, however, considers this a fundamental principle that determines one's relationship with God. Rabbi Zweig explains that this disagreement connects to the profound question of free will and divine knowledge. If God knows everything that will happen, how can humans have free choice and be held accountable? The Rambam's answer is revolutionary: God's knowledge is qualitatively different from human knowledge. We cannot understand God's essence because He exists outside time and space. His knowledge is not separate from His being - "He and His knowledge are one." This resolves the apparent contradiction because our questions are based on human frameworks that don't apply to God's reality. The principle has crucial practical implications. When people ask "What difference does it make to God if I keep kosher?" they're thinking of God as a "superman" with limited attention. But God's knowledge doesn't come from external observation - the entire universe exists within His reality. Nothing is too small or unimportant for His awareness. The shiur explores the psychological dangers of anthropomorphism through the story of Adam and Eve after their sin. When God asks "Where are you?" Adam responds that he was hiding, revealing his misconception that he could conceal himself from God. This demonstrates how believing God is physical creates a desire to "hide" from Him and leads to ingratitude (being a "kafui tov" - one who blocks out recognition of God's goodness). Rabbi Zweig explains that anthropomorphic thinking creates psychological barriers: if God is physical and exists in space, then there are places He's not, leading us to want "our own space" away from Him. This separation mentality causes us to block out recognition of God's kindness and creates walls between ourselves and the divine. The Torah's emphasis on avoiding anthropomorphism isn't just philosophical but deeply practical for maintaining our relationship with God. The discussion concludes with practical applications, including how to explain God's nature to children and understanding concepts like the Heavenly Tribunal as created systems God established, not limitations on His essential nature.
An introduction to the first chapter of Ramchal's Derech HaShem, covering six fundamental principles about God's nature and existence, including the difference between emunah (internalization) and yedi'ah (knowledge).
An introductory class to studying the Ramchal's Derech Hashem, covering the author's life, his major works (Mesilat Yesharim, Derech Hashem, Da'at Tevunot), and the philosophical foundations that will guide the series.
Rambam's Commentary on Sanhedrin - Third Principle of Faith
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