Shabbat Table Talk

Parashat Yitro

Erev Shabbat, 28 January 2005
Week of 23 to 29 January 2005
Torah portion: Ex. 18:1-20:23
Haftarah: Is. 6:1-7:6; 9:5-6
Sun. Readings, 30 January: Zeph. 2:3; 3:12-13; 1Cor.1:26-31; Mt. 5:1-12

“Jethro, the minister of Midian, the father-in-law of Moses, heard…” (Ex. 18:1)

This parashah is the only one named after a person and this privileged man is Jethro. We hear in the first verse that he was a minister (or priest or sheik [Leff]) of Midian and the father-in-law of Moses. Commentators also say he was an advisor of the Egyptian pharaoh. Jethro introduces himself by the second title, ‘father-in-law of Moses’, and so he is referred to throughout Exodus 18. However, the very first Hebrew word in the parashah, and preceding Jethro’s name, is the word vayishma—he heard. Since this characteristic of Jethro, of his being “a listener”, is placed at the very beginning of this portion of scripture, it suggests that his habit of listening is even more important than his high political position, or the status of his son-in-law, which are expressed only later. We are to understand that hearing and listening attentively is a key to one’s success in this world [Leff].

The name Jethro appears in Exodus 18 seven times and ‘father-in-law [of Moses]’ thirteen times (in the Hebrew). This numerous repetition calls for deeper excavation, so let me share with you some of the treasures preserved by the tradition and offer you some thoughts about this remarkable biblical character. Who is this man, Jethro, and what is he saying to us?

When you have read all three chapters of this parashat hashavuah, some of you might possibly wonder how foundational passages such as the giving of the Torah (Ex. 19), and the first enumeration of the Ten Commandments (Ex. 20), both of which are included in this parashah, are connected to the Midianite, Jethro. Furthermore, how can we explain the chronological disorders: Jethro arrives to the encamped Israelites (18:5) but we read about the people’s arrival at Sinai only in the following chapter; and how could Jethro bring offerings to the altar (18:12) when it was built only after the revelation? And so, we wonder, why is the revelation at Sinai preceded directly by the story about Jethro?

While Rashi and Mechiltah maintain that Jethro joined the Israelites only after the revelation [Leff] others accept the order given in the text and quote, as an exegetical principle, that the Torah occasionally departs from the chronological order so that a special point can be emphasized [Etz Chayim]. We read that the Torah pays tribute to Jethro because of his wise counsel at the time of establishing the judicial system of Israel [Stone Chumash], but we may also suggest another reason. Perhaps the text wants to alert us, to “tune” our ears, to what will follow. Jethro’s quality of attentive listening might be for us the key to understanding why he is introduced before the revelation since, when God spoke (Ex 20:1), the people must be prepared to listen to His Word.

From Jethro’s point of view, he had several reasons to meet Moses and the Israelites at Sinai. First of all, he heard about the splitting of the Sea and about the outcome of the war with Amalek (Ex. 17) [Rashi]. Second, he desired to reunite Moses with his wife Zipporah, Jethro’s daughter, and her two sons.

Many others must have heard the same news as Jethro about the miracles performed by God for the Israelites, but they responded in different ways. For example, in the previous chapter we have heard about the attack on the Israelites by Amalek who had hoped for an easy victory over the weary people. But, what is the secret of making good use of what one hears, as Jethro did? The book of Zohar gives us a deeper insight, connecting attentive listening with humility: the whole world heard and was not humbled, but Jethro heard and was humbled and was drawn closer to fear Hashem [Leff]. While listening, we create a space within us that allows others to enter. Listening also means we are willing to put aside our immediate needs, plans, emotions and opinions, our ego, and give our attention to the other. From here there is only a step to a humble heart that is drawn to God.

Jethro’s humility is also demonstrated in Rashi’s interpretation of 18:6—that when he sent a message to Moses (commonly understood in “he said,”) he gave him several reasons to come and meet them. First Jethro mentions himself, but if that would not be good enough, there is also his [Moses’] wife Zipporah (mentioned after him), and if the two of them are still not worthy of Moses’ coming forward, then there are also his two sons. It is not only that Jethro stands humbly in the shadow of Moses (calling himself father-in-law of Moses) but he places himself even behind a woman! Could this be an allusion to the greatness of his daughter?

Being received by Moses with every honor, Jethro is presumably listening to him in the tent (v.7-8). In spite of being well informed - he heard everything that God did (v.1) - he is still interested in more details. His ear is attentive to both God and human beings. Unless there is an ear to hear, even the most powerful message from the mouth of God himself is lost. For that reason, “Jethro heard,” precedes the giving of the Torah [Leff].

Jethro’s name appears in the chapter seven times. Rashi lists the seven variations of Jethro’s name. Seven, a symbolic number indicating fullness or completeness extends the person of Jethro beyond his own time and place to be a representative of all other people who hear about the God of Israel and listen to him. The name, Jethro, is given to him by the Israelites – adding to his original name Yether the letter vav (pronounced as ‘o’) and thus changing the pronunciation to Jethro (Yitro). Does this imply that he became one of them? Commentators don’t agree whether Jethro converted to Judaism or not. Since all new converts bring burnt offerings, Jethro could have done this after his circumcision and, marking the occasion, ‘brought a burnt offering and sacrifices for God’ (v.12) [Ramban]. Others, holding the opposite opinion, cite that Jethro brought these offerings to Elohim, and not to YHWH, which is the specific name of God revealed to Israel [Etz Chayim] At the end of the story he went his way to his own land (v.27). He disappears from the scene maintaining his own identity, challenging, by his listening and being listened to, even in our very day.
For Reflection and Discussion: [1] How are your family reunions and what are the topics of your conversation? Is your family suffering on account of your position or busy schedule? [2] What makes you rejoice? How do you interpret powerful events of life? [3] What could you do to improve your ability to listen to both God and other people?

Bibliography: Leff, Outlooks & Insights (New York, 1993); Lieber, ed., Etz Hayim: Torah & Commentary (New York, 2001); Rashi, Shemos/Exodus (New York, 2001); Stone, ed., The Chumash (New York, 1993)

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This week’s teaching commentary was prepared by Lucy Hidveghyova, M.A, Th.Lic., Bat Kol alumna 2001, 2003 and 2004, Slovakia.