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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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Shemos 18:11 (Parshas Yisro)
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Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
