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Why should divine judgment feel like love rather than terror? The shiur develops a profound yesod that Hashem (ה׳)'s greatest chesed (חסד) is creating a system where we have rights and due process. Rather than exercising His absolute ownership over us, Hashem limits Himself to judge us according to the reality He created—transforming Rosh Hashanah from dread into gratitude.
Rabbi Zweig addresses the fundamental tension many feel during the High Holy Days: how can divine judgment be an expression of love when it feels terrifying? He builds his analysis on a seemingly contradictory Rashi (רש"י) in Koheles that suggests Hashem (ה׳) doesn't know our thoughts until malachim report them or our neshamah ascends after death. The shiur develops a foundational yesod about tzimtzum: Hashem created an olam (from ne'elam, hidden) where He conceals Himself, giving us a mission to bring Him into the world. This concealment is bidirectional—just as we don't see Him clearly, He judges us according to the limited system He created, not according to His omniscience. This creates space for genuine accomplishment and free will.
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Parshas Ki Seitzei - Amalek
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Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
