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Why does the Torah (תורה) present two seemingly contradictory versions of Matan Torah—one filled with fear and awe, the other with eating and celebration? The shiur resolves this by distinguishing between "na'aseh" (pure obedience without understanding) and "na'aseh v'nishmah" (commitment coupled with intellectual engagement). Through na'aseh v'nishmah, the Jewish people didn't merely become servants but became God's children—connected to eternal truth and thereby creators of their own divine identity.
Rabbi Zweig opens by noting the apparent contradiction between last week's parsha (Yisro) and this week's (Mishpatim) in their descriptions of Matan Torah (תורה). According to Rashi (רש"י), both accounts describe the same events. Yet Yisro depicts fear, thunder, and trepidation, while Mishpatim describes eating, celebration, and "vayechzu es HaElokim." Additionally, Mishpatim includes details entirely absent from Yisro: the building of a mizbeach, the dam bris (covenant of blood), Moshe reading the Sefer HaBris, and the na'arei Bnei Yisrael bringing sacrifices. These discrepancies demand explanation. The central question focuses on the two declarations of acceptance. In Yisro, the people say "kol asher diber Hashem (ה׳) na'aseh"—whatever God commands, we will do. In Mishpatim, they say "na'aseh v'nishmah"—we will do and we will understand. The Gemara (גמרא) in Shabbos (שבת) teaches that when Israel said na'aseh v'nishmah, a heavenly voice proclaimed "who revealed this secret to My children that the angels use?" This indicates na'aseh v'nishmah represents a higher level. Yet logically, saying "I'll do whatever you command without needing reasons" (na'aseh alone) should reflect greater trust than saying "I'll do it, but I expect you to explain it" (na'aseh v'nishmah). How can the latter be superior?
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Parshas Mishpatim (Shemos 24)
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