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Why does the Torah (תורה) present two versions of Matan Torah — one in Yisro and one in Mishpatim? The shiur distinguishes between dibur/Elokim (imposition of Divine authority) and amira/Hashem (ה׳) (intimate communication). Mishpatim represents an elevation: only after absolute commitment through yirah can meaningful relationship and understanding emerge.
Rabbi Zweig opens with a textual question: the parsha begins with "ve'eileh hamishpatim" — the word "ve'eileh" (and these) implies addition rather than mere continuation. The Midrash teaches that "eileh" denigrates what came before, while "ve'eileh" adds to it. What does Parshas Mishpatim add to Har Sinai beyond additional mitzvos? A quantitative addition wouldn't warrant "ve'eileh." Rashi (רש"י)'s comment on "asher tasim lifneihem" deepens the puzzle. Hashem (ה׳) tells Moshe not merely to teach the laws two or three times until they're memorized, but to explain the reasons — "ke'shulchan ha'aruch" (like a set table). Why would Moshe Rabbeinu, who gave his entire being for Klal Yisrael, need this instruction? Surely he wasn't being lazy or withholding.
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Parshas Mishpatim, Shemos 21-24
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