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Why did Klal Yisrael need coercion at Har Sinai after already declaring "Naaseh v'nishma"? The shiur argues that naaseh v'nishma means "we shall do and it will be understood"—the mitzvos themselves reveal that they are our ultimate self-fulfillment, not imposed burdens. This reframes the entire covenant as an act of shleimus (wholeness), making us b'nei b'chori Yisrael.
Rabbi Zweig opens by addressing a fundamental difficulty in understanding the phrase "naaseh v'nishma" (we shall do and we shall hear) that appears in Parashas Mishpatim. Tosafos (תוספות) raises a puzzling question: if Klal Yisrael already committed themselves by saying "naaseh v'nishma," why did Hashem (ה׳) still need to coerce them by holding the mountain over them like a barrel (kafa aleihem har k'gigis)? The question seems disconnected from the phrase naaseh v'nishma itself—why not simply ask why coercion was needed after they said "we will do"? To address this, Rabbi Zweig brings a Gemara (גמרא) from Shabbos (שבת) 88a. Rava was learning Torah (תורה) in an intense, crouched position, and blood was flowing from his fingers from the pressure. A Tzeduki (heretic) mocked him, saying, "You impulsive nation—you said naaseh before nishma, agreeing to mitzvos before knowing what they were, and you're still impulsive, harming yourself while learning." Rava responded: "We serve Hashem b'tmimus (with wholesomeness), as it says 'tumas yesharim yanchem'—the wholesomeness of the upright will lead them."
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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.
Mishpatim (Shemos 24:7), Shabbos 88a
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