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Why does the Torah (תורה) list all the miracles Yisro heard, then conclude that Yetzias Mitzrayim was "the greatest of all"? The shiur develops a fundamental insight into geirus: conversion isn't only about accepting mitzvos or drawing close to Hashem (ה׳)—it's fundamentally about joining the Jewish people. From Yetzias Mitzrayim onward, a ger must want to share even in the suffering of the nation.
The shiur opens with a compelling analysis of the verse "Vayishmah Yisro," which lists multiple miracles Yisro heard about—Milchemes Amalek, Kriyas Yam Suf, the Be'er, the Mon—before concluding with Yetzias Mitzrayim. Rashi (רש"י) comments that Yetzias Mitzrayim was "gedola mi'kulam," the greatest of all these events. This poses an obvious question: if Yetzias Mitzrayim was the greatest and it happened first chronologically, why does the Torah (תורה) list all the other events at all? Furthermore, since the Torah calls him "Yisro," the name he received only after converting, these verses must be describing what motivated his conversion. Why, then, are all these other miracles mentioned if the exodus was sufficient motivation? The answer emerges from examining the nature of conversion itself. Rabbi Zweig brings a fascinating Rashi from Yevamos (daf mem zayin) which describes the process of accepting a convert. The potential ger is told about both easy and difficult mitzvos, and then informed about the terrible suffering the Jewish people currently endure. The prospective convert must respond, "I know, and I am not worthy"—which Rashi interprets to mean "I'm not worthy to join in their suffering, and who would give me the merit to suffer along with the Jews." This reveals something profound: a ger must not only accept mitzvos but must actively desire to share in the Jewish people's pain.
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Parshas Yisro - Shemos 18:1
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