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Why does the Torah (תורה) emphasize that Yisro was "Kohen Midyan" when reporting what he heard? Rashi (רש"י)'s principle emerges: ordinary citizens only notice events that affect them directly, but leaders think beyond personal interest to the international arena. This same yesod explains why Moshe alone focused on Yosef's bones while everyone else collected silver and gold—a true leader prioritizes the nation's needs over his own mitzvos.
Rabbi Zweig opens with a straightforward textual question: Why does the Torah (תורה) introduce Yisro in Parshas Yisro as "Kohen Midyan" when we already know from Parshas Shemos that he held this title? The answer, he argues, is not identification but explanation—the Torah is telling us why Yisro noticed what happened to Amalek in the first place. To build this framework, Rabbi Zweig analyzes a series of Rashi (רש"י) comments in Parshas Beshalach on Shiras HaYam. The pesukim describe the fear that gripped various nations after Krias Yam Suf: "Shamu amim yirgazun"—nations heard and trembled. Rashi notes that the citizens (yoshvei) of Pelusium and Canaan were afraid, but when the pasuk turns to Edom and Moav, it speaks of their leaders—the alufei Edom and the eilei Moav. Rashi explains that the Pelusians feared Jewish retribution for killing Bnei Ephraim thirty years earlier, and the Canaanites feared the impending conquest. But Edom and Moav, who were not threatened, were upset (mitztar) over Jewish success—not out of personal danger, but resentment.
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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 18:1; Parshas Beshalach, Shemos 15:14-15
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
