Eighth principle: Torah is True - Part 1: Every Word from God

Full Summary

This shiur begins an in-depth analysis of the eighth of Maimonides' thirteen principles of faith: that the entire Torah (תורה) was given to Moses by God, with every word originating from the Divine. Rabbi Zweig opens with a provocative halachic observation - according to Maimonides, the widespread custom of standing during the reading of the Ten Commandments (Aseres HaDibros) and the Song at the Sea (Az Yashir) is actually forbidden, as it implies these sections are more important than other parts of Torah. The core principle, as outlined in Maimonides' commentary on the Mishnah (משנה), is that every verse in Torah is equally holy - whether discussing the genealogy of Ham or proclaiming 'Shema Yisrael.' Anyone who claims even one word was composed by Moses himself, rather than dictated by God, 'has despised the word of God' and forfeits their portion in the World to Come. This principle extends beyond the written Torah to include the oral tradition and accepted interpretations, which were also given by God. Rabbi Zweig addresses several profound questions this principle raises. First, if the entire Jewish people at Sinai achieved prophetic levels and could verify Moses' authenticity, how do we account for events and laws given after Sinai, such as the Book of Leviticus which was given from the Tabernacle? The answer lies in God's guarantee at Sinai that Moses would never be able to speak falsely in God's name - his free will to innovate was divinely removed. The most challenging question involves Korach's rebellion. How could the greatest sages of Israel, including 250 princes who stood at Sinai, argue against Moses' appointment of Aaron as High Priest if they truly believed every word came from God? Rabbi Zweig explains that Korach never disputed that Moses received every word from God. Rather, the rebellion centered on Moses' interpretive authority - whether his application of God's laws to new situations carried the same divine authority as explicit divine commands. Using examples from the rebellion, Rabbi Zweig shows that Korach accepted all of Moses' teachings about mezuzah and tzitzit (concepts barely mentioned in the written Torah), but questioned whether Moses' judgment calls - like whether Aaron's priesthood was permanent or whether a house full of Torah scrolls needs a mezuzah - carried divine authority. The earth's supernatural response validated that even Moses' interpretive understanding was divinely guided. The shiur emphasizes why this principle is so crucial: it establishes Torah as objective, absolute truth rather than subjective human wisdom. When people decide which commandments make sense to them and which don't, they make themselves the ultimate arbiters of truth, undermining the entire system. This leads to moral relativism where truth becomes whatever the individual or majority wants, as evidenced in contemporary society's shifting moral standards. Rabbi Zweig connects this to broader issues in human relationships and societal values, arguing that without absolute divine standards, society inevitably degrades into 'what I want to do' rather than 'what is right.' The principle demands that we adjust our thinking to God's truth rather than tailoring Torah to our preferences.