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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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Shemos 21:2 (Parashas 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.
