No community start suggestion yet.
How can we serve God without expectation of reward when Judaism promises divine response to our actions? The shiur distinguishes between contractual obligation and loving relationship - God responds because He loves us, not because He owes us. Rosh Hashanah judgment becomes an expression of divine care rather than harsh reckoning.
Rabbi Zweig addresses three fundamental questions about Rosh Hashanah: why it feels heavy and oppressive, how we can focus on judgment while supposedly serving God without thought of reward, and how reward can be both the basic axiom of Jewish belief and something we shouldn't think about. He begins by examining a Talmudic teaching about loving God, noting that it concludes with assurance of eventual reward, which seems to contradict the call for selfless service. The Rabbi argues that serving without expectation of any response is actually self-destruction, not love, comparing it to idol worship where one serves gods who are 'estranged' and don't respond. True love requires knowing the other will respond, but without creating a contractual obligation. Using the analogy of a king leasing land and expecting thirty bushels but receiving only five, he explains that God knows our tendency toward self-destructive behavior - our yetzer hara that drives us to sacrifice ourselves compulsively rather than act intelligently.
Looking for the full summary?
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 in Hashkafa
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.
Why does Megillas Esther interrupt Torah study for a message the world deemed ridiculous—that every man should rule his home? The shiur develops the yesod that the moon's willingness to "make itself small" doesn't diminish it but creates unified sovereignty. A woman who enables her husband to lead isn't relegated to second class—she is the king-maker, comfortable creating oneness where a man cannot.
Does going to doctors contradict relying on Hashem as our healer? The Ramban holds medicine is a concession for those not on high spiritual levels, while the Rambam views medicine as a science—a domain Hashem established. The shiur resolves this by explaining that illness uniquely separates a person from Hashem, making self-cure through teshuvah impossible and necessitating medical intervention.
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!