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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?
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Parshas Yisro, Shemos 18:1
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