The final parsha of Mishpatim returns to the narrative of Matan Torah, describing the preparation of an altar for numerous korbonos, the sprinkling of their blood upon the people and Moshe's ascent to the top of Sinai. Whereas according to Ramban all of these events follow the revelation of the sixth of Sivan and Moshe's subsequent descent, Rashi interprets that they take place on the very same days which are so vividly and differently portrayed in parshas Yisro.
How intriguing it is to have two parshiyos focus separately on the selfsame episode, each one choosing details so different from each other that they convey vastly different impressions and overtones. The Matan Torah of Yisro welcomes the shechinah with supernatural thunder and lightning, and shofar sounds that increase in volume. The trembling mountain marks Hashem's presence as it sends up smoke like the smoke of a furnace. The people are prepared through abstinence and are severely cautioned to keep their distance. They are overwhelmed and left shaking, somewhat traumatized and ready to run. Not so the Matan Torah of Mishpatim. Here the people stand presumably quietly to be crowned by the light sprinkling of blood that marks the new covenant. They have been engaged through Moshe's Torah instruction, busy building altars and carrying the blood of the korbonos, and organized around twelve tribal monuments. The depiction of a fiery quaking mountain lifted off its core surrounded by bolts of light, sound, and visible thunder is absent.
Why two different stories instead of one complete story line? Why are so many details suppressed seemingly in an effort to paint such distinct pictures?
Perhaps the event that would model the experience of Torah study for all time has to include both the excitement associated with the high drama that Sinai was as well as the care and concern that assures that one will tend to the particular requirements sacrifices. There are times that study must be charged by an exciting program and fuelled with a flamboyant teacher or charismatic colleagues. However as any matter worthy of one's energies it will more often require the careful and even painstaking efforts allowing oneself to find one's way in the labyrinth of Torah and slowly amass knowledge even as one attempts to deepen one's understanding of all of Hashem's wisdom. Certainly, we who have in these times come to appreciate the results of laborious and thorough research can well understand the humbling message of parshas Mishpatim.
Thus we return to the story of Sinai after learning in great detail about courts and torts, and concern for the poor and disadvantaged, covering the breath taking scope of Torah and with renewed appreciation of the care extended to those who are struggling. More importantly, the experience of study modeled in Mishpatim and the one closer to the ongoing efforts we extend to be kove'a itim la'torah does not end with a shocked people on the run, rather it culminates with a people riveted on their vision of Hashem as a consuming fire which is visible to all.