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Why does the Torah (תורה) introduce Yisro with three distinct titles—Yisro, Kohen Midyan, and chosen Moshe—in the opening verse? Each title corresponds to a different aspect of what he heard: Yisro the convert heard the nisim of Hashem (ה׳)'s omnipotence, Kohen Midyan the political leader heard about Hashem's malchus demonstrated through sustenance and protection, and chosen Moshe heard that Hashem took Yisrael out—the ultimate act of caring and connection.
Rabbi Zweig analyzes the opening verse of Parshas Yisro, which introduces Moshe's father-in-law with three distinct designations: Yisro, Kohen Midyan, and chosen Moshe. Rashi (רש"י) is bothered by this triple introduction, especially since Yisro had already appeared in the Torah (תורה) under different names (Reuel, Yeser). The Torah's deliberate mention of all three titles in one verse must signal that each designation relates to a different aspect of what Yisro heard that prompted his journey to the Jewish camp. The shiur explores the meaning of each name. "Yisro" is explained through the added letter vav in his name (from Yeser to Yisro). The vav, meaning "hook," represents the essence of gerus (conversion)—being connected to Klal Yisrael while maintaining a distinct identity. A ger doesn't lose himself entirely but is "hooked in" to the nation. This explains why Rashi notes that even after his conversion, "Vayichad Yisro" shows he retained his identity. The vav is the grammatical conjunction connecting two entities, just as a convert is connected to but distinct from born Jews.
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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 18:1
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