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Why does the Torah (תורה) describe Jewish unity at the moment of camping, not at receiving the Torah? The shiur demonstrates from Rashi (רש"י) that "k'ish echad b'lev echad" (one man with one heart) means unity is not defined by shared religious conviction but by the ability to live together harmoniously. The focus on "neged hahar" (opposite the mountain) teaches that unity requires looking beyond oneself toward a higher purpose.
The shiur analyzes three instances where the Jewish people accepted the mitzvos—twice saying "na'aseh" (we shall do) and once "na'aseh v'nishma" (we shall do and understand). Despite describing the nation as speaking in one voice (kol echad), the Torah (תורה) consistently uses plural verbs. The singular verb appears only when describing the camping: "Vayichan sham Yisrael neged hahar" (Israel camped there opposite the mountain), on which Rashi (רש"י) comments "k'ish echad b'lev echad" (like one man with one heart). Rabbi Zweig examines two instances of Rashi's definition of unity. At the Red Sea (Shemos 14:10), describing the Egyptians, Rashi writes "b'lev echad k'ish echad" (one heart like one man). At Sinai (Shemos 19:2), describing the Jews, he writes "k'ish echad b'lev echad" (one man with one heart). The Avnei Nezer (Rabbi Avrohom Bornstein of Sochatchov) explains this reversal: "one man" represents being one family, while "one heart" represents sharing a common idea. The Jewish people's unity begins with being one family, whereas other nations form around shared ideologies.
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Shemos 19:2, Shemos 14:10
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