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Why did Yisro come when all nations heard the same news about Yetzias Mitzrayim? The shiur develops the principle of "shlach lachmecha al pnei hamayim" — investing in a "mayim," someone who preserves favors and maintains ongoing relationships. Yisro's invitation to Moshe wasn't repayment but investment, creating a living connection that ultimately brought him to join Klal Yisrael.
This shiur explores the Midrash connecting Koheles 11:1 ("shlach lachmecha al pnei hamayim") to Yisro inviting Moshe for a meal. Chazal identify this as Yisro saying "call him in and he'll eat bread" (kirenu lo v'yocha lechem), with "al pnei hamayim" referring to Moshe who was drawn from water. The fundamental question is: why does the pasuk use the language of "shlach" (sending/casting) rather than simply giving? Rabbi Zweig establishes that "shlach" implies sending something with expectation of return — an investment rather than payment or disposal. This creates a difficulty: the simple reading suggests Yisro was repaying Moshe for saving his daughters at the well. Repayment is giving something away to discharge an obligation, not investing for future benefit. How do we know Yisro's intent was investment rather than gratitude?
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Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Yisro (Shemos 18), Koheles 11:1
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