A free account is required to play audio and download files.
No community start suggestion yet.
Why does the Torah (תורה) repeatedly call Yisro "Kohen Midian" and "chosein Moshe"? The shiur unpacks these titles as two distinct perspectives: Yisro as political leader sees the international message of Exodus—that the God of the world is incorporeal—while as Moshe's father-in-law, he sees the personal benefit to the Jewish people. This dual vision explains why Yisro was reinstated as Kohen Midian after Aseres Makos.
Rabbi Zweig opens with a discussion of why the Gemara (גמרא) in Berachos says we don't recite Aseres HaDibros daily—people might think the Ten Commandments constitute the entire Torah (תורה) and everything else is peripheral. This leads to the question: if that's the case, why did the revelation at Sinai include all ten? According to Rebbe Meir, the Jewish people only heard the first two directly. If only Anochi and Lo Yihiyeh had been given, the problem of people thinking Torah is limited to the Ten Commandments would not exist. The shiur then turns to Parshas Yisro. The opening pasuk states, "Vayishma Yisro Kohen Midian chosein Moshe—And Yisro, priest of Midian, father-in-law of Moshe, heard." Rabbi Zweig notes that the Torah does not randomly repeat information we already know. Why does it constantly remind us that Yisro is Kohen Midian and chosein Moshe? Furthermore, Yisro was not actually serving as Kohen Midian at this time—Rashi (רש"י) in Parshas Shemos explains that 60 years earlier, Yisro had separated himself from the idolatry of Midian and was consequently placed in cherem (excommunication). His daughters were even prevented from drawing water at the well. So how can the Torah now call him Kohen Midian?
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Parshas Yisro, Shemos 18:1
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
