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Why does Parshas Mishpatim begin with the laws of Eved Ivri, seemingly distant and impractical? The shiur explains that Mishpatim represents a second level of Kabbalas HaTorah—not just submission to Hashem (ה׳)'s will, but understanding Torah (תורה)'s personal benefit (na'aseh v'nishma). Eved Ivri teaches ultimate responsibility: a thief who avoided accountability must now pay his full debt upfront and support dependents beyond normal obligation, training him to own his choices.
Rabbi Zweig opens with a fundamental question: according to several Rishonim including the Mizrachi, Parshas Mishpatim was part of the Sinaitic revelation, yet it appears as a separate parsha with a seemingly different mood. Parshas Yisro describes fear and trembling at Har Sinai, while Parshas Mishpatim concludes with celebration, eating and drinking. Why are these accounts separated, and why do they convey such contrasting atmospheres? The shiur develops a fundamental distinction between two levels of commitment at Sinai. In Parshas Yisro, Klal Yisrael accepted Torah (תורה) with "kol asher dibber Hashem (ה׳) na'aseh"—we will do whatever Hashem commands. This represents submission to Hashem's will, doing mitzvos for His sake. Tosafos (תוספות) asks: if the Jews already agreed with "na'aseh," why did Hashem need to threaten them by suspending the mountain over their heads (kafah aleihem har k'gigis)? The answer reveals a profound insight: when you're doing something solely for someone else's sake, they can legitimately raise the stakes to show you how serious they are. The threat doesn't contradict the acceptance—it intensifies the understanding of how much this matters to Hashem.
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Parshas Mishpatim
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What is the primary purpose of the cities of refuge - protecting the accidental killer or something else? The shiur argues that creating respect for law takes precedence over providing sanctuary. True deterrence comes from recognizing the gravity of murder itself, not fear of punishment.
