Yitro, the Man

The parasha of Yitro ranks as the most powerful section of all theTorah 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. Amalek 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, 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 theuniverse that would deliver the Torah, Yitro gaped in awe. He then ran to the people chosen to receive such a gift.

Rabbi Elazar, the third Sage, 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 theIsraelites. 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 bythe 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 greaterthan 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 based on his heart and mind..

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. Could it be that only the gifted ones are able to see what is hidden? Was Yitro one of these visionaries?

Further, God embedded some Jewish souls in gentile bodies. They are hidden even from themselves. Their task is to find soul-self and become redeemed. Once a soul has embraced its destiny, sparks of holiness return back to the Ultimate Maker. That is why we call a convert, a ger tzedek. They are proselytes of righteousness, returning to their home.
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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 two months each year a miracle occurred there. For these months each year Jewish businessmen would gather and study in the Yeshiva. During that time, a cloud of fire would hover over the Yeshiva. This pillar of fire was a Divine phenomenon was a revealed miracle. Yet, the townspeople went about their daily business and saw the fire as an ordinary, mundane event. A person can face a miracle and remain unmoved and uninspired.
Berachot end of 2nd Perek
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Idea:
"I your father-in-law, Yitro am on my way. Your wife and two sons are also coming." Exodus 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.

A tale: A guest of the Hafetz Hayim noticed the master making the bed. The man objected and tried to went to take over from the Hafezt Hayim. "Rabbi, you should not be doing this. Let me do it!" The Hafetz Hayim said, "Will you put on tefillin for me too? I am doing the mitzvah of hachnasat orchim, welcoming guests, which, like other mitzvot, I must do myself."

The Hafetz Hayim was honored to make the bed for anyone staying at his house. Moshe Rabbeinu too needed to attend to the needs of his family.

Yitro observes Moshe in action as he "sits all day to judge the people; and the people stand upon him from morning until evening." Exodus 18:13 Yitro is surprised at how Moshe works. Yitro questions, "What is this thing that you are doing? Why do you sit alone as the people come to you all day?" Exodus 18:14 Rashi observes 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.