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Why does the Torah (תורה) use singular language ("vayichan sham Yisrael") for the collective acceptance at Sinai, but plural language ("vayomru na'aseh v'nishmah") for the ultimate acceptance next week? The shiur develops that Kabbalas HaTorah involved two distinct commitments: first, the national responsibility to sustain the world through Torah observance (Parshas Yisro), which required complete unity; second, individual commitment to personal growth through dikdukei mitzvos (Parshas Mishpatim), where each person's path is unique.
Rabbi Zweig opens with a fundamental question about the language of Kabbalas HaTorah. If unity (achdus) is such a critical component of receiving the Torah (תורה)—as evidenced by the singular verb "vayichan sham Yisrael" (they encamped as one)—why does the ultimate acceptance of "na'aseh v'nishmah" appear in plural form ("vayomru")? Additionally, why does Rashi (רש"י) describe the Jewish people here as "k'ish echad b'lev echad" (like one man with one heart), while describing the Egyptians in last week's parsha as "b'lev echad k'ish echad" (with one heart like one man)—reversing the order? The shiur then addresses Rashi's statement that all Ten Commandments were said simultaneously (b'vas achas), which is impossible for humans to do or comprehend. If they were all said at once and couldn't be heard, what was the purpose? Why didn't Hashem (ה׳) simply give them in sequential order? Moreover, there's a contradiction in the Gemara (גמרא): one statement says that if we hadn't accepted the Torah, "shom tihiyu kuvrim" (you would be buried there); another says the world would revert to "tohu vavohu" (pre-creation void). How can both be true?
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