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Why does the Torah (תורה) repeatedly call Yisro "Kohen Midian" when he was excommunicated from that position sixty years earlier? The shiur explores how the Ten Plagues validated Yisro's monotheistic stance globally, leading to his reinstatement. Each of Yisro's titles represents a different perspective on the Exodus: political (Kohen Midian), familial (Chosein Moshe), and philosophical (Yisro).
The shiur opens with a fundamental question from Parshas Yisro, pasuk 18:1: "Vayishma Yisro kohen Midyan chosein Moshe." Why does the Torah (תורה) describe Yisro with titles we already know—kohen Midyan and chosein Moshe? Rashi (רש"י) explains that "kohen" typically means priest, but "kohen Midyan" and "kohen On" refer to political leaders who serve a place, not a deity. This raises a critical problem: according to Rashi in Parshas Shemos, Yisro was excommunicated (niddu) from being kohen Midyan approximately sixty years earlier, when Moshe first arrived in Midyan as a twenty-year-old refugee. Rabbi Zweig suggests two possibilities: either the Torah refers to a position Yisro held sixty years ago (which seems unlikely for current events), or Yisro was reinstated as kohen Midyan. The shiur develops the second approach: the Aseres HaMakos (Ten Plagues) had a transformative effect not just on Egypt but on the entire region, including Midyan. The world witnessed undeniable miracles proving there is one incorporeal God who controls nature—not idols. This global revelation validated Yisro's monotheistic stance that had gotten him expelled sixty years earlier. Midyan reinstated him as their political leader because he had been right all along.
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Shemos 18:1-5
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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.
