No community start suggestion yet.
How can we be commanded to believe in God when belief must precede our ability to accept any commandment? The shiur contrasts Rambam (רמב"ם)'s view that emunah (אמונה) means recognizing ourselves as created beings with Ramban (רמב"ן)'s emphasis on accepting our role as God's servants. True emunah is making God's existence part of our active daily consciousness, not just intellectual knowledge.
This shiur analyzes the first of Maimonides' Thirteen Principles of Faith - belief in God's existence. The speaker explores a fundamental philosophical paradox: how can we be commanded to believe in God when such belief must precede our ability to accept any commandment? The lecture examines two approaches to emunah (אמונה) (faith): Rambam (רמב"ם)'s view that belief means recognizing God as creator and that we are created beings (removing ourselves from the center of the universe), versus Ramban (רמב"ן)'s position that belief must also include accepting our role as God's servants. The discussion includes analysis of Avrohom's recognition of monotheism, the meaning of 'Anochi Hashem (ה׳) Elokecha asher hotzeiticha mi'eretz mitzrayim' (I am the Lord your God who took you out of Egypt), and why emunah is considered a constant mitzvah (מצוה) rather than a one-time obligation. The speaker concludes that the mitzvah of emunah is not merely intellectual knowledge but making God's existence part of our active consciousness and daily reality.
Rambam's Thirteen Principles of Faith, First Principle; Pirush HaMishnayot Sanhedrin
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!
Dedicate a Shiur
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
How can the Rambam's thirteen principles be fundamental when the Chasam Sofer notes that all Torah is equally important, and some principles aren't even explicit mitzvos? The shiur distinguishes between the Sinaitic covenant (obligations) and the relationship established by the Avot (unconditional love). The thirteen principles describe this foundational relationship with God, not additional commandments - ignorance of them means missing the entire basis of Jewish existence.
How can there be a commandment to believe in God when one must already believe God exists to accept any commandment? The Rambam sees emunah as recognizing God as creator, removing ourselves from the center of existence. The Ramban requires accepting our role as God's subjects with obligations to serve Him.
Why is divine unity a separate principle from God's existence? The shiur shows that unity means all creation participates in one indivisible reality - God's existence is the only true reality (emes), making everything interconnected. This transforms how we view death, space, and daily life, since no place or moment exists outside divine presence.
Why is belief in bodily resurrection so fundamental that denying it severs one from the Jewish people? The shiur develops the yesod that body and soul are complementary partners, not adversaries as Greek philosophy claimed. This belief transforms mitzvah observance from restriction to fulfillment and prevents the despair of viewing life as terminal decline.
Why does belief in Mashiach require emotional anticipation, unlike other principles of faith that demand only cognitive acceptance? The shiur explains that Mashiach resolves the existential crisis of tzaddik v'ra lo by guaranteeing a future world where divine values of truth and justice are visibly rewarded. This transforms our current reality from meaningless suffering into a temporary stage before ultimate vindication.
Why does Maimonides prove divine reward and punishment from an obscure dialogue rather than explicit Torah passages? Using Rabbi Eleazar ben Azariah's comparison of God to a doctor, the shiur shows that mitzvos are divine prescriptions for optimal living - violating them naturally harms us. This reframes religious observance from arbitrary obligation to caring divine guidance for our wellbeing.
Why does the Rambam's tenth principle emphasize that God knows human deeds when His omniscience is already established? This principle specifically refutes deism by establishing that God doesn't just observe but actively cares and responds to human behavior. The distinction creates the foundation for reward and punishment while explaining why we must still avoid danger despite divine providence.
