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How does the Jewish people achieve true unity? The shiur distinguishes two levels of derech eretz: basic social cooperation (possible before Torah (תורה)) versus genuine achdus rooted in serving Hashem (ה׳) together. Parshas Mishpatim's juxtaposition with Matan Torah reveals that Jewish social justice is not merely ethical regulation but a form of avodas Hashem—which is why the Sanhedrin sat near the Mizbeach.
Rabbi Zweig explores the profound connection between Parshas Mishpatim and Matan Torah (תורה), addressing why Rashi (רש"י) emphasizes that the mishpatim were given at Sinai just like the Ten Commandments. Since everything in Torah comes from Sinai, what does this emphasis add? The shiur develops a fundamental distinction based on the Mishna "Im ein derech eretz, ein Torah; im ein Torah, ein derech eretz." There are two distinct levels of derech eretz. The first level exists before Torah: a basic human sensitivity and spirit of cooperation necessary for people to live together. This is social contract-based unity—people help each other for mutual survival and benefit. This level of derech eretz is a prerequisite for Torah (derech eretz kadmah l'Torah).
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Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Mishpatim
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