An exploration of Maimonides' seventh principle of faith explaining why Moses was the chief of all prophets and how his unique level of prophecy validates the entire Torah (תורה). Based on detailed analysis of the differences between Moses' direct communication with God versus other prophets' mediated experiences.
This shiur provides an in-depth analysis of Maimonides' seventh principle of faith, which declares Moses as the greatest of all prophets. Rabbi Zweig begins by reading extensively from Maimonides' commentary on the Mishnah (משנה), explaining that Moses achieved the highest possible human level, perceiving the Divine to a degree surpassing every human being that ever existed. He literally elevated himself from mere human to angel-like status, able to speak to God without needing an angel as mediator. The shiur addresses several fundamental questions: Why is this principle so essential to Jewish faith? What made Moses uniquely capable of this level of prophecy? What is the significance of the prophecy itself? Rabbi Zweig explores a puzzling Talmudic statement that 'Moses wrote his book and the book of Bilam,' questioning why Bilam specifically is mentioned rather than Abraham, Jacob, or Joseph who feature prominently in the Torah (תורה). A crucial distinction emerges between two prophetic formulations: 'Ko amar Hashem (ה׳)' (So says God) and 'Zeh hadavar' (This is the word). Rabbi Zweig explains that other prophets received God's message accurately but expressed it in their own words, while Moses received the exact words of God himself. 'Zeh hadavar' indicates direct divine speech, while 'Ko amar Hashem' represents approximation. This explains why Moses sometimes uses each formulation - 'Ko amar Hashem' when speaking to Pharaoh (indicating an indirect relationship) or after the Golden Calf incident when the people had not yet rectified their sin. The shiur resolves the apparent contradiction between Maimonides (Moses prophesied only by day) and Ibn Ezra (who suggests Moses also prophesied at night). The lighting of the Menorah in the Tabernacle created a reality of 'day' even during nighttime hours, as the sanctuary maintained divine presence continuously. The fundamental difference in Moses' prophecy was that three million Jews witnessed it at Sinai - they overheard the actual conversation between God and Moses, unlike other prophets whose experiences were private mental communications. Rabbi Zweig concludes by explaining that Moses achieved this level through perfect objectivity (anav/humility). Hebrew lacks a word for 'objective' because the concept is embodied in 'anav' - complete objectivity about oneself and reality. Moses' total objectivity allowed him to receive God's message exactly as intended, without subjective interpretation or personal coloring. This validates the entire Torah as God's direct words rather than human interpretation of divine messages.
An introduction to the first chapter of Ramchal's Derech HaShem, covering six fundamental principles about God's nature and existence, including the difference between emunah (internalization) and yedi'ah (knowledge).
An introductory class to studying the Ramchal's Derech Hashem, covering the author's life, his major works (Mesilat Yesharim, Derech Hashem, Da'at Tevunot), and the philosophical foundations that will guide the series.
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