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How can Torah (תורה) claim divine originality when Hammurabi's Code (1800 BCE) contains similar laws like eye-for-eye and goring ox legislation? The shiur develops the yesod that God used Torah as creation's blueprint, so ancient peoples weren't creating precedents Torah copied but rather sensing universal truths embedded in reality's fabric. This explains both Maimonides' approach to sacrifices and how Avrohom kept all 613 mitzvos before Sinai.
This shiur tackles a fundamental challenge to Torah (תורה)'s originality by examining the relationship between Torah law and pre-existing ancient legal codes, particularly Hammurabi's Code from 1800 BCE. Rabbi Zweig begins with the laws of a master striking his slave's eye or tooth (Mishpatim 21:26-27), explaining the Midrash that connects this to Cham's sin involving his eye and mouth when seeing Noah undressed. The core philosophical problem emerges: if Hammurabi's Code predates the Torah and contains similar laws (eye for eye, goring ox laws, slave legislation), how can Torah claim divine originality? Rabbi Zweig presents his revolutionary thesis: rather than Torah following human legal developments, the opposite is true. God used Torah as the blueprint for creation itself, as Chazal teach that 'God looked into the Torah and created the world.' This means all of reality, including human intuition about justice and law, flows from Torah's eternal principles, not the reverse. When ancient peoples like Hammurabi developed similar laws, they weren't creating precedents that Torah later adopted; they were sensing universal truths embedded in creation's fabric.
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Parshas Mishpatim 21:26-27
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