Yitro

 The parasha of Yitro ranks as the most powerful section of all the

Torah readings.  Containing the essential narrative of Judaism that tells
the tale of the Revelation to the masses assembled at Sinai, Yitro spills
out a message that would forever change the course of the universe.

     Yet, an anomaly lurches out at the reader: why do we begin with such a
forgettable man, Yitro, father-in-law of Moshe, and end with a cosmic
event?  Two more nagging questions gnaw at the mind.  Why is this pivotal
section of the Torah called by the name of a pagan?   What lies at the crux
of the conversion of Yitro to Judaism?

*And Yitro heard... and Yitro came... Exodus 18:1 * is how the parasha
begins.  What did Yitro hear that compelled him to join with the Israelites?
What was the catalyst that caused Yitro to abandon his past?  What did he hear?

     In the Talmud we find an answer; actually a series of answers.  The
greatest Sages of Talmudic fame respond to the question of what moved Yitro.  The first, Rabbi Joshua offers, "Yitro heard of the war with Amalek..."  Rumor spread quickly
about the vast armies of Amalek that wickedly assaulted the women and
children of the newly liberated slaves.  Amalak threw his troops at the
helpless, the defenseless.  God, however, intervened.  The enemy was
obliterated.   It was this unbelievable turn of events that compelled Yitro
to join the Jewish nation, tells Rabbi Joshua.

Another Sage, Rabbi Eliezer HaModa'i, also weighed in.  Rabbi Eliezer told that
Yitro understood the gravity of what was happening at the mountain in the
Sinai wilderness.  As his heart was open to the chasm opening up in the
universe that would deliver the Torah Yitro gaped in awe.  He then ran
to the people chosen to receive such a gift.

Rabbi Elazar commented that once Yitro heard the tale of the fleeing nation
with Egyptian forces ready to pounce and murder every one of them -- and
then how the Sea opened up before them -- he cast his lot with the
Israelites.   Any God that so fought for His people must be the most powerful.  Zevachim 116a  

Which one of the Talmudic authorities was correct?  Any of them?   All of
them?  All that we know is that Yitro heard something so powerful that he
cut his moorings to his past and joined the newly-spawned nation.

To our second question: Why is this pivotal section of the Torah called by
the name of a pagan, Yitro?

The Mystic tradition of the Zohar informs us that the Revelation at Sinai
could not happen until Yitro had joined the Jewish people.  God would not deliver His Torah until the time was right.  That means the Holy One waited for Yitro.  Why? What does the conversion of this single man have to do with the destiny of the Jewish people?

The holy Zohar elaborates further to tell that the Torah could not be given
to Israel until Yitro, the great and supreme priest of the pagan world, had
professed his faith in the Holy One, saying, "Now I know that God is greater
than all the gods."   

The Mechilta, Midrash, accentuates that Yitro was not just an ordinary pagan but a
pagan priest.  In his search for the ultimate truth Yitro scoured his
universe to separate what was imagined from what was real.  That is why Yitro made
himself very familiar with all the practices of the ancient times.  He turned his
back on each one until the day that he witnessed the power and absolute
truth of the Holy One, the God of Israel.

Perhaps then the lesson of Yitro is to offset the experience of the new
Israelite nation.  Unlike the redeemed slaves, Yitro was not obeisant to a God who
had personally delivered him.  He was not part of the Exodus.  He did not
stand at Sinai and he did not join in song at the deft parting of the Sea.
Yitro made a choice.

 

Was this why God waited?  The Lord wants the hearts of those who seek truth; not just those scourged by the whip.  Was this message intended for us?

Another possibility: A mitzvah from the Torah is to love a stranger who has joined the Jewish people:
"And you shall love the *ger* for you were strangers in the land of Egypt"
Deut. 10:19     

 

Idea: Kabbalists insist that the hidden world is larger than the revealed world.  There is so much to be ferreted out from the earth of this universe that the genuine seekers of God are continually vigilant for signs of Divine Radiance tucked away in every obscure place.

 

God embedded some Jewish souls in gentile bodies.  Their task is to find themselves and become redeemed.  Once a soul has embraced its destiny sparks of holiness return back to the Ultimate Maker.  That is why we call converts, ger tzedek.  They are proselytes of righteousness, returning home.

 

Idea:  
Why did Yitro come having heard all those tales about God protecting the Jewish nation and not people more closely related to the Israelites? Where were the children of Ishmael?  What about Esau?  Why did not they flock to rejoin their kin?   Proverbs 27:10, states, "Better a close neighbor than a distant brother." "A close neighbor"--this is Yitro; "a distant brother" is Esau.   Midrash Rabbah  

Is it odd that a stranger saw the truth of God's actions?  While blood relations shrank away?   Moral?  Love your family even though they may reject you.  

Another possible moral:  Be open to miracles.  Out of fear or rigidity it is easy to dismiss the miraculousness of life and gifts of God.

 

The Talmud expresses a fascinating insight into the way people think and behave.  The passage talks about a city called Matan Machsaya, a city in Babylonia. For 2 months each year there was a miracle.  For 2 months each year Jewish businessmen would gather and study in the Yeshivah.  During that time, a cloud of fire would hover over the building. This pillar of fire was a Divine phenomenon that could only be explained as an
open miracle. Yet, the townspeople went about their daily business and viewed this fire as an ordinary, mundane event.  A person can face a miracle and remain unmoved and uninspired.

Masechet Berachot at the end of the 2nd Perek,

Idea:

“I your father-in-law, Yitro am on my way.  Your wife and two sons are also coming.” Ex 18:6. Rashi tells us that Yitro sent this message to Moshe: "If you do not want to come to greet me, come for the sake of your wife.  If you do not want to come to greet your wife, come for the sake of her two sons." 

Yitro's message to Moshe was clear. "You might have reached the height of spirituality, you must still be a man, a husband, a father, a friend.

Spirituality cannot be achieved without first being a mensch.

 
 

STORY:  A guest of the Chofetz Chaim noticed his host making the bed. The
man frantically went to take over the chore from the Chofetz Chaim. "Rebbe,
you shouldn't be doing such a thing, let me do it!" The Chofetz Chaim looked
at him in amazement and said, "will you put on T'fillin for me too? This
mitzvah of Hachnasat Orchim is like all other Mitzvot which I wouldn't give
away the honor to perform."
The Chofetz Chaim was honored to make the bed for any Jew staying at his
house. Moshe Rabbeinu was honored to serve the people.

 Yitro observes Moshe in action as he "sits all day to judge the people; and
the people stand upon him from morning till evening." (Exodus 18:13) Yitro
is surprised at how Moshe works, and he questions, "What is this thing that
you are doing? Why do you sit alone as the people stand upon you all day?"
(Exodus 18:14) The commentator Rashi says that Moshe is "sitting like a
king" as the entire population crowds him, flooding him with cases and
questions.

Sometimes you just need to make the bed.  Get joy from doing the dishes.  We are all equal.  Moral?  When looking at others see them as you see you.