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Why does the Torah (תורה) present two seemingly contradictory accounts of Sinai—the fearful imposition in Parshas Yisro versus the festive covenant in Parshas Mishpatim? The shiur develops that Yisro represents unilateral obligation ("Naaseh"), while Mishpatim's bris creates an achdus where Torah becomes our ultimate fulfillment ("Naaseh V'Nishma"). Only through the bris does the decree of death cease and true conversion occur.
Rabbi Zweig opens by noting a striking anomaly: Kabbalat HaTorah appears in both Parshas Yisro and Parshas Mishpatim, yet they seem to describe entirely different events. Parshas Yisro presents an awesome, terrifying experience—the mountain trembling, thunder, fear permeating every word. Yet Parshas Mishpatim omits these details entirely and instead describes Moshe building a mizbeach, offering korbonos, sprinkling blood, writing a Sefer and reading from Bereishis through Yisro, and the people responding "Naaseh V'Nishma." Moreover, in Mishpatim the mood is festive—"vayechzu vayishtu"—they ate and drank. How could people standing in terror at Sinai suddenly have an appetite? The two accounts seem not only factually different but emotionally contradictory. The Gemara (גמרא) in Megillah records that when Talmai HaMelech commissioned the translation of the Torah (תורה) into Greek, the sages miraculously agreed on certain changes to avoid heretical misunderstandings. One change was translating "na'arei Bnei Yisrael" (the youth of Israel) as "zatutei Bnei Yisrael" (the elders). The concern was that sending youngsters to receive the Divine Presence would appear disrespectful. Yet the Torah indeed says na'arei—so how could Klal Yisrael send youngsters? If we have an answer, why not tell it to Talmai? And if we don't, it's our question too.
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Parshas Mishpatim, Parshas Yisro
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