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Why did other nations reject the Torah (תורה) when they were already bound by similar Noahide laws against murder and theft? The Midrash reveals that Torah demands not just behavioral compliance but character transformation - we must not even desire to transgress. This explains why only Jews could accept Torah through na'aseh v'nishma: mitzvos align with Jewish souls as natural expressions rather than external restrictions.
This shiur examines a famous Midrash about God offering the Torah (תורה) to other nations before giving it to the Jewish people. The Bnei Yishmael rejected it upon hearing 'thou shalt not steal' and Bnei Esav rejected it upon hearing 'thou shalt not kill.' Rabbi Zweig addresses two puzzling questions: How could civilized societies survive while permitting murder and theft? And why would they reject commandments they were already obligated to follow under the seven Noahide laws? The answer lies in understanding the fundamental difference between Torah law and Noahide law. Under Noahide law, one must control their actions but may still desire to steal or kill. Torah law, however, demands that we not even want to perform these acts - it requires a transformation of character, not just behavior. The Rambam (רמב"ם)'s principle is cited: for mitzvos bein adam l'Makom (between man and God), one may desire but must restrain himself, but for mitzvos bein adam l'chavero (between man and his fellow), one should not even desire to transgress. This explains why na'aseh v'nishma means 'we will do and then understand' - through performing mitzvos, Jews discover that these commandments align with their deepest nature as beings created in God's image. The phrase 'ein ben chorin ela mi she'osek baTorah' (only one who engages in Torah is free) becomes clear: mitzvos are not restrictions but expressions of our truest selves. For Jews, mitzvos represent the natural expression of the soul, while for non-Jews, these same actions require overcoming their basic nature. This difference extends to charity and compassion - when gentiles give charity, it often stems from pride rather than genuine care, because it goes against their nature. Jews, however, have an instinct for kindness that makes mitzvos feel like natural expressions rather than burdens.
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