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Why does Yisro declare God's greatness specifically because of midah k'neged midah—measure-for-measure punishment? The shiur explores how a measured response, rather than total annihilation, proves God judges the Egyptians as His own citizens, not foreign enemies. This reveals He is not just Israel's God but the God of all nations, including Egypt.
This shiur analyzes Parshas Yisro 18:11, where Yisro declares "Now I know that Hashem (ה׳) is greater than all the gods, ki bedavar shehzadu aleihem"—because of the thing in which they schemed. Rashi (רש"י) explains this refers to midah k'neged midah (measure-for-measure justice), as the Egyptians who drowned Jewish children were themselves drowned. The fundamental question is: why does God's use of midah k'neged midah specifically prove His greatness? The shiur examines Targum Onkelos's striking translation of this verse. Rather than translating "greater than all the gods" (which implies other gods exist in the same category as Hashem), Onkelos renders it "there is no God other than Him" (les elaha bar minei). This creates two problems: First, this seems to contradict the plain meaning of the verse. Second, if Onkelos is bothered by the theological implication of "other gods," why doesn't he similarly modify the Aseres HaDibros (Ten Commandments) which states "Lo yihiyeh lecha elohim acheirim"—you shall not have other gods?
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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 18:11 (Parshas Yisro)
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