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What motivated God to create the world—His own need to be king, or His desire to give to humanity? Yisro and Amalek represent opposite philosophies: Amalek claims God has needs and therefore man has rights, while Yisro recognizes God acts purely for our benefit, making us recipients without inherent rights. Kabbalas HaTorah is predicated on Yisro's perspective—that God obligates Himself to us not because we earn it, but because His entire purpose in creation is to give us reality and a sense of rights.
The shiur opens with an apparent contradiction: Yisro receives an additional name and is celebrated for suggesting the judicial system, yet in Parshas Devarim, Moshe Rabbeinu criticizes Klal Yisrael for accepting that very system. The Gemara (גמרא) asks why the people didn't say it was better to learn directly from Moshe than from his students. If Yisro's suggestion was problematic, why is he being rewarded? Furthermore, the suggestion itself seems unremarkable—every society has judges. And the proposed system seems absurdly top-heavy, requiring approximately 80,000 judges for 600,000 men. The shiur explores deeper questions about Yisro's arrival. Why does the Torah (תורה) place this narrative before Matan Torah when many Rishonim hold Yisro actually came afterward? Why does Chazal suggest Moshe Rabbeinu resisted Yisro's coming, requiring HaKadosh Baruch Hu to tell Moshe to be mekarev him just as Hashem (ה׳) Himself was mekarev Yisro? Why does the pasuk emphasize "chosein Moshe" (father-in-law of Moshe), and why does Rashi (רש"י) explain that Yisro took pride in being the father-in-law of the king? What does "vayichad Yisro" mean—that he had mixed feelings? And most fundamentally, why does Yisro say "ata yadati ki gadol Hashem mikol ha'elohim ki badavar asher zadu aleihem"—that midah k'neged midah proves God's greatness more than anything else?
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Parshas Yisro
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