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Why did Hashem (ה׳) initially plan for only Moshe to receive the Torah (תורה) while Klal Yisroel stood outside? The shiur reveals two simultaneous dimensions at Har Sinai: collective national responsibility (through Moshe as sovereign representative) and individual personal liability (which Klal Yisroel themselves demanded). This dual structure explains Yisro's judicial system, the coercion of kafa aleihem har k'gigis, and why individual responsibility wasn't fully affirmed until Purim (פורים).
Rabbi Zweig opens with a classic question about Parshas Yisro: why does the parsha of Kabbalas HaTorah bear Yisro's name? Chazal teach that Yisro merited this because of his wisdom in advising Moshe to establish a hierarchical judicial system—serei alafim, serei meios, serei chamishim, serei asaros. But several difficulties emerge: First, why was this advice necessary? Klal Yisroel was already commanded in the mitzvah (מצוה) of dinim at Marah, obligating them to establish a court system. Second, in Parshas Devarim, Moshe rebukes the people, suggesting they preferred multiple judges (who might be susceptible to bribery) over Moshe himself—implying the system was actually inferior. Third, why does the Torah (תורה) juxtapose Yisro's counsel with Maamad Har Sinai, especially since the Gemara (גמרא) states Yisro arrived after Matan Torah? The shiur then turns to difficulties in the pesukim surrounding Kabbalas HaTorah itself. Regarding the laws of hagbalah (boundary restrictions around Har Sinai), the Torah presents contradictory punishments: initially it states violators will be stoned or executed by beis din, yet later pesukim describe divine striking down (pen yifrotz bam Hashem (ה׳)) and a magefah. Which was it—human court execution or miraculous death from Heaven? Additionally, why does Hashem repeatedly warn Moshe, and why must Moshe re-warn the people at the moment of the event (b'shas ma'aseh)?
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