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Why does the Torah (תורה) introduce Parshas Mishpatim with "Ve'eileh HaMishpatim" instead of "Eileh," and what does it reveal about the status of an eved ivri? The shiur develops a fundamental yesod: an eved ivri must completely revert to his original status after six years, untainted by his servitude. This explains why the Torah uses "begapo" (with his body alone) and forbids a shifcha kena'anis to an unmarried eved—the Torah creates a structure ensuring total rehabilitation.
This shiur explores the opening of Parshas Mishpatim (Shemos 21:1-6), beginning with Rashi (רש"י)'s comment on "Ve'eileh HaMishpatim." Rashi notes that "Ve'eileh" (and these) indicates a continuation from Sinai, distinguishing it from "Eileh" (these), which would imply rejection of what came before. Rabbi Zweig questions why the Torah (תורה) needs to establish that these laws are from Sinai—who would think otherwise? He suggests Rashi may be addressing whether Parshas Mishpatim was part of the Sinaitic event itself or given separately, but this explanation remains difficult. The shiur then analyzes the structure of the pesukim about eved ivri. Why does the Torah begin with "Ki sikneh eved ivri" (when you acquire a Hebrew slave) rather than first establishing the law that allows such acquisition? Rabbi Zweig explains that the Torah is not describing a six-year purchase but rather a change in status: you acquire an eved ivri, and part of the definition of being an eved is working six years. "Shesh shanim ya'avod" means an eved works six years, not that you've purchased his labor for six years.
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Shemos 21:1-6 (Parshas Mishpatim)
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