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Why did Yisro praise Hashem (ה׳)'s greatness specifically for measure-for-measure punishment? The shiur explores how Yisro's status as a convert gave him a dual perspective—both Jewish joy at salvation and universal awareness of Egyptian suffering. This enabled him to perceive God's restraint: a measured rescue mission rather than total destruction, revealing divine greatness the Jewish people themselves missed.
Rabbi Zweig opens with a Gemara (גמרא) from Makkos describing four sages who heard Roman soldiers on parade. Three cried at the wicked prospering; Rabbi Akiva laughed, saying if the wicked receive such success, imagine the righteous's reward. The shiur asks: what is their fundamental dispute? The parsha records that Yisro heard about the miracles, came to convert, and after Moshe recounted the story, Yisro rejoiced and blessed Hashem (ה׳). He then declared, "Now I know God is greater than all gods." The Gemara in Sanhedrin notes it was a genai (disgrace) that the Jewish people needed Yisro to say "Baruch Hashem"—they had sung Shiras HaYam but never used this specific formulation. Why is this considered a deficiency when they sang such magnificent praise?
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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.
Shemos 18:9-11 (Parshas Yisro)
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