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Why does the Rambam (רמב"ם) say punishment obligates teshuvah, yet we spend weeks mourning and comforting ourselves after Tisha B'Av before beginning teshuvah? The tragedy of sin isn't decreased quality of life but complete disconnection from existence itself. Without connection to Hashem (ה׳), we literally don't exist — making mourning and comfort necessary before meaningful teshuvah can begin.
This shiur addresses a fundamental question about the Jewish calendar's progression from Tisha B'Av through the Seven Weeks of Comfort to Elul. According to the Rambam (רמב"ם), when punishment comes, we are obligated to recognize it as divine communication requiring immediate teshuvah. Yet our practice seems contradictory: we mourn on Tisha B'Av, comfort ourselves for seven weeks with haftaros of comfort, and only then begin teshuvah before Rosh Hashanah. Rabbi Zweig explains that this apparent contradiction stems from a fundamental misunderstanding of what sin and punishment truly represent. Most people view divine punishment as quality-of-life issues — financial problems, health concerns, or other difficulties that require corrective action. However, this perspective treats symptoms rather than the underlying reality.
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
