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Why did Klal Yisrael say "na'aseh v'nishma" when they'd already committed to "kol asher diber Hashem (ה׳) na'aseh"? The shiur argues that na'aseh v'nishma reveals a deeper level: not just compliance with God's will, but understanding that Torah (תורה) fulfills our own essence. The nishma—the internalization—distinguishes a ben Torah from someone merely trained in Torah habits.
Rabbi Zweig opens by challenging the Beis HaLevi's interpretation of na'aseh v'nishma. The Beis HaLevi suggests that na'aseh v'nishma represents a commitment to do even what doesn't agree with us, contrasted with nishma v'na'aseh (we'll do it only if we like it). Rabbi Zweig rejects this approach: Klal Yisrael already said in the previous parsha "kol asher diber Hashem (ה׳) na'aseh"—whatever Hashem tells us, we will do. There was never any question of conditional obedience. So what does na'aseh v'nishma add? The shiur analyzes the word "nishma" itself. The Ba'al HaTurim notes that the word v'nishma appears three times in Torah (תורה): "na'aseh v'nishma," "v'nishma kolo b'vo el ha'kodesh" (regarding the kohen gadol's me'il), and "v'nishma pisgam hamelech" in Megillas Esther. Yet these uses are grammatically different. In two cases, v'nishma is passive (niphal)—"it will be heard." In na'aseh v'nishma, it means "we will hear/understand." Rabbi Zweig resolves this: na'aseh v'nishma means "we will do, and it will be understood"—understood from the doing itself.
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Mishpatim - Shemos 24:7
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