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Why is the Torah (תורה) called "Toras Moshe" when Moshe received it from Hashem (ה׳)? The shiur analyzes a Midrash Tanchuma that distinguishes between Moshe's mesirus nefesh for Mishpatim versus the rest of Torah. It explores whether the defining act was killing the Egyptian, the forty days on Sinai, teaching Torah, or "im ayin mecheni na" after the Chet HaEgel—and what each answer reveals about Moshe's unique bond with Klal Yisrael.
The shiur opens with a fundamental question: why is the Torah (תורה) called "Toras Moshe" when Moshe received it from Hashem (ה׳) rather than authoring it himself? A Midrash Tanchuma on Parshas Mishpatim offers an intriguing answer by distinguishing between two acts of mesirus nefesh. The Midrash explains that Parshas Mishpatim is called on Moshe's name because of his mesirus nefesh for dinim—specifically, the act of killing the Egyptian taskmaster to save a Jew. Later, the Torah as a whole is called "Toras Moshe" because of his mesirus nefesh during the forty days and nights on Har Sinai when he went without food or drink. Rabbi Zweig raises a fundamental difficulty: if the entire Torah was given through Moshe with mesirus nefesh, why does Mishpatim require a separate explanation? Why isn't the mesirus nefesh of Kabbalas HaTorah sufficient to explain why all of Torah—including Mishpatim—is called on his name? The Midrash seems to imply that Mishpatim has a unique status that requires its own act of mesirus nefesh distinct from the rest of Torah, but the reason for this distinction is unclear.
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Parshas Mishpatim, Midrash Tanchuma
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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.
