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Why did Yisro host a feast for the elders while Moshe served as waiter? The shiur develops a fundamental yesod: when people gather to learn from scholars, Hashem (ה׳) infuses those scholars with greater wisdom, creating a revelation of the Divine Presence. This principle extends to all relationships—marriage, friendship, community—which are not merely social bonds but vehicles for bringing godliness into the world.
Rabbi Zweig opens with a Gemara (גמרא) in Berachos that discusses the merit Yisro received for hosting the Jewish people. The Gemara derives from Shaul's warning to the Keinim before attacking Amalek that even though Yisro performed kindness for his own honor, his descendants were saved. A kal v'chomer teaches that one who hosts scholars purely for heaven's sake receives even greater reward. Rashi (רש"י) explains that Yisro's kindness was bringing food to the elders and Aharon when they ate "before God" with Yisro, Moshe's father-in-law. The Maharsha challenges Rashi's interpretation, arguing that the verse indicates Yisro was the guest, not the host, since they ate "before Moshe" (understood as in Moshe's presence). The Maharsha suggests instead that Yisro's kindness was inviting the fugitive Moshe into his home in Midian and marrying off his daughter to him. Rabbi Zweig asks why Rashi didn't accept the Maharsha's approach, and how we know Yisro acted for his own honor. Additionally, the Minchas Chinuch questions how Moshe, who had the status of a king, could serve as a waiter when the halacha (הלכה) states that a king who foregoes his honor, his honor is not foregone.
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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, the feast with Yisro); Gemara Berachos (meal with scholars)
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