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Why can't a non-Jew understand Torah (תורה) even in areas of law (mishpatim) common to all mankind? The shiur develops the principle that gentile law focuses on societal order (kiyum habriah), while Torah law focuses on what's right for each individual (kiyum hayachid). Bris milah creates a personal covenant that enables this individual-focused perspective, distinguishing Jewish mishpatim from the parallel seven Noahide laws.
Rabbi Zweig explores a puzzling Midrash in Parshas Mishpatim. When a Roman ruler (Andrinus Caesar) wishes to convert to Judaism, Rabbi Yehuda HaNasi tells him he may learn Torah (תורה) but should not undergo bris milah or complete conversion. The Midrash states that even the wisest hundred-year-old sage among the gentiles cannot truly understand Torah without bris milah. This seems to contradict the Gemara (גמרא)'s teaching that a gentile who engages in the seven Noahide commandments is "like a Kohen Gadol" (k'Kohen Gadol), and those laws are largely mishpatim—civil and interpersonal laws. The shiur addresses a fundamental question: Why would mishpatim be inaccessible to gentiles when they have parallel laws in the Noahide code? The Gemara in Sanhedrin teaches that one may not teach Torah to a gentile, and violating this is considered a disgrace to Torah (zilzul haTorah). But the Midrash seems to go further—it's not merely forbidden to teach a gentile; rather, a gentile structurally cannot understand Torah even in areas where his own legal obligations overlap with Jewish law.
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Parshas Mishpatim
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Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
