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Why does the Torah (תורה) sell a thief as an eved ivri rather than have him pay off his debt gradually like other debtors? The shiur argues that Parashas Mishpatim addresses not victim compensation but the thief's character flaw—his refusal to take responsibility, the defining trait of an eved. By requiring immediate full payment and forcing him to work it off, the Torah teaches him accountability and the satisfaction of meeting obligations.
Rabbi Zweig opens with an announcement about completing Megillah between now and Purim (פורים) at a pace of two blatt per day, sharing the story of how Rav Meir Shapiro established Daf Yomi with the Chofetz Chaim's strategic support. He then turns to Parashas Mishpatim, beginning with Rashi (רש"י)'s famous comment on "Ve'eilu hamishpatim asher tasim lifneihem"—that just as the preceding laws were from Sinai, so too these. The vav hakhibur connects Mishpatim to the Aseres Hadibros and the events at Har Sinai, suggesting that Mishpatim was part of the Sinaic event itself, not merely divinely authored but given within that revelatory framework. This is evidenced by the structure of the parsha: Yisro describes Ma'amad Har Sinai and the Aseres Hadibros, Mishpatim follows, and the end of Mishpatim recapitulates the Sinai narrative, sandwiching the Mishpatim within the Sinai experience. The Midrash compares the Torah (תורה) to a matron guarded by soldiers front and back, with dinim before and after—connecting the dinim in Yisro and Mishpatim. Chazal emphasize that these laws must be taught "k'shulchan aruch umuchun lifnei ha'adam"—like a set table, organized and inviting, such that learning halacha (הלכה) should be as anticipated as sitting down to a good meal.
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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.
Shemos 21:2 (Parashas Mishpatim)
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