Parsha # 17: “Yitro/Jethro”
(Sh’mot / Exodus *18:1 to 20:23(26) See Below*)
Edition: 15b07
(Note: The passage for this week’s Parsha contains a number in brackets.
The first number [in this case 23] is the final verse according to the
Complete Jewish Bible (D. Stein), while the number within the brackets
[in this case 26] indicates the final verse according to the standard verse
count in most English Bibles. This numbering pattern may come up
in several of our Parsha segments.)
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The first number [in this case 23] is the final verse according to the
Complete Jewish Bible (D. Stein), while the number within the brackets
[in this case 26] indicates the final verse according to the standard verse
count in most English Bibles. This numbering pattern may come up
in several of our Parsha segments.)
==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ====
“Sage Advice”
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
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This may come as a shock to some of my friends, but I have been around for a while now, and I have experienced quite a bit of this very phenomenon in my own life – over and over, in fact. Namely: “We will all get input (a.k.a. advice) as to how something should be done, or about how we should ‘be’ the kind of person we can be.” It’s true – people are always ready to “help you out” with their ideas or suggestions, whether you are seeking that guidance or not.
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Sometimes it comes from people we admire, or respect or at least like. Their advice is usually easier to hear and follow. At other times it comes from people we actually dislike, or don’t respect (for whatever reason, often known only to ourselves.) This guidance is generally a little harder to hear and to act on. Sometimes the advice will come from an acquaintance, a close friend, or a fellow worker (or fellow believer). Sometimes it comes from someone who has little or no connection with you or who is not fully aware of the situation or of what you might be trying to achieve. Sometimes it comes from a parent or grand-parent. Sometimes it comes from an “In Law”.
In this week’s Parsha, Moshé encounters a very wise man whose advice changes the face of the legal and political [free] world for all of history. It ‘s not the first time Moshé has been in his presence, mind you, nor is it the first time we, as readers of Torah, have “met” him.
In this week’s Parsha, Moshé encounters a very wise man whose advice changes the face of the legal and political [free] world for all of history. It ‘s not the first time Moshé has been in his presence, mind you, nor is it the first time we, as readers of Torah, have “met” him.
Moshe and Yitro in the encampment of the Midian Leader during their first meeting.
Who Is This Sage Man?
We first met this sage man, at the same time Moshé did, in the second chapter (verse 18) of Sh’mot / Exodus. He is introduced to us as Re’u’el (pronounced Ray-You-ell), a priest of the Midian people. We also encountered him in Chapter 4, verse 18. The problem is that each time we “meet” him, he is known by a different name. This of course creates a problem for the Bible scholars of more modern times – is it always the same man, or are there different men involved? The bottom line is that there are seven different names involved in this man’s story. Some scholars believe that the various names refer to at least 3 different people – three generations of men in the same family, for example. Others hold that it is one person and that he goes by different names, perhaps based on the role (job) he is fulfilling at each encounter. Another consideration may simply be that the various names are applied because this person is known by members of other cultures and so those people give him a name they are comfortable with. Yosef, for instance, was renamed “Tzafnat-Pa’neach” by Pharaoh. Dani’el, when in Exile in Bavel (Babylon) was named “Belt’shatzer by the chief officer of King N’vukhadnetzar (Nebuchadnezzar). His three friends were also renamed: Hananyah became Shadrakh, Misha’el became Meishakh and ‘Azaryah was called ‘Aved-N’go. Another example is the young Jewish girl we know as “Ester” / “Esther”, who married King Achashverosh (Xerxes I). She was originally named “Hadassah”.
The man coming into the camp of the escaped refugees then, is named Yitro – the name also given to this Parsha. He is the father of Tzipporah the wife of Moshé, making Yitro the Father-in-Law of Moshé, a point ‘driven home’ in these few chapters, (it is repeated at least 13 times in Chapter 18 alone). He is also, of course, the Grandfather of Moshé’s two sons Gershom and Eliezer. We also have learned that Re’u’el / Yitro, at some time prior to our having ‘met’ him, had been an advisor to Pharaoh, back in Egypt.
For clarity, throughout most of this study and reflection we will use the name Yitro. He is also known as Jethro, the English translation of Yitro, and in some cases (SEASC in particular) Jether (Yeter in Hebrew). [Note: for more detail on the seven names of Yitro, see Note 1 at the end of this article.]
We first met this sage man, at the same time Moshé did, in the second chapter (verse 18) of Sh’mot / Exodus. He is introduced to us as Re’u’el (pronounced Ray-You-ell), a priest of the Midian people. We also encountered him in Chapter 4, verse 18. The problem is that each time we “meet” him, he is known by a different name. This of course creates a problem for the Bible scholars of more modern times – is it always the same man, or are there different men involved? The bottom line is that there are seven different names involved in this man’s story. Some scholars believe that the various names refer to at least 3 different people – three generations of men in the same family, for example. Others hold that it is one person and that he goes by different names, perhaps based on the role (job) he is fulfilling at each encounter. Another consideration may simply be that the various names are applied because this person is known by members of other cultures and so those people give him a name they are comfortable with. Yosef, for instance, was renamed “Tzafnat-Pa’neach” by Pharaoh. Dani’el, when in Exile in Bavel (Babylon) was named “Belt’shatzer by the chief officer of King N’vukhadnetzar (Nebuchadnezzar). His three friends were also renamed: Hananyah became Shadrakh, Misha’el became Meishakh and ‘Azaryah was called ‘Aved-N’go. Another example is the young Jewish girl we know as “Ester” / “Esther”, who married King Achashverosh (Xerxes I). She was originally named “Hadassah”.
The man coming into the camp of the escaped refugees then, is named Yitro – the name also given to this Parsha. He is the father of Tzipporah the wife of Moshé, making Yitro the Father-in-Law of Moshé, a point ‘driven home’ in these few chapters, (it is repeated at least 13 times in Chapter 18 alone). He is also, of course, the Grandfather of Moshé’s two sons Gershom and Eliezer. We also have learned that Re’u’el / Yitro, at some time prior to our having ‘met’ him, had been an advisor to Pharaoh, back in Egypt.
For clarity, throughout most of this study and reflection we will use the name Yitro. He is also known as Jethro, the English translation of Yitro, and in some cases (SEASC in particular) Jether (Yeter in Hebrew). [Note: for more detail on the seven names of Yitro, see Note 1 at the end of this article.]
Why is Yitro Coming to Moshé?
To fully understand his purpose we have to go back in time a bit. After Moshé is given the mission to go to Egypt to “bring the children of Ya'acov / Israel out”, Moshé takes his leave of Yitro from his camp, packs up his “gear” and his family, and heads out for Egypt. Along the way he meets his brother Aharon, who himself has been sent out from Egypt by God to convene with Moshé. Aharon voices some real concerns about Moshé bringing his family into the suffering and inevitable conflict which awaits them, and so Moshé arranges to meet his family ‘later’ at Sinai, and sends them back to Yitro’s camp, presumably with some servants to guide and guard them. Meanwhile, Moshé and Aharon continue on to Egypt together. This ‘reunion of family’, then, is the “surface” reason for Yitro joining the encampment in our present telling of the story.
Yitro has heard about the miracles which Elohim has performed on behalf of B’nei Yisra’el. (Word gets around, even in the desert.) He has heard of the powerful display of Divine authority against Pharaoh – a person, or at least a position, with which he is familiar. But the miracles alone are not enough to make Yitro come forward. He has also heard about the amazing crossing of the Great Sea (where-ever it took place) and how Elohim has protected and redeemed His people with great authority. But even this must have left him “stirred, but not shaken” as he remains in his own camp yet awhile. But then word comes to him again, word of a great defeat: Isra’el’s almost unbelievable victory over the Amalekite warriors. These are ferocious armies who are known for their battles. Yitro has witnessed their power first hand. They are the “foremost people in the area” at the time. Now he hears that Moshé, his Son-in-Law, has led the battle against them and defeated them. Yitro is impressed, and he comes to greet this man Moshé, his Son-in-Law, who has obviously risen up a few notches in Yitro’s mind.
He is, of course, also taken aback by the great power and supremacy of Elohim throughout the total adventure… Yitro sees the bigger picture now, and God is reaching out to him. And this gives way to the real reason for the visit. Elohim will use Yitro to implant His Divine plan for governing and judging B’nei Yisra’el according to the “Ten Words” (Ten Commandments) which He is about to bestow on His people at Sinai. Furthermore, Yitro is about to make a life-changing decision for himself, one which will eventually affect his whole family. In other words, we are witnessing a “Divine Appointment” in progress.
To fully understand his purpose we have to go back in time a bit. After Moshé is given the mission to go to Egypt to “bring the children of Ya'acov / Israel out”, Moshé takes his leave of Yitro from his camp, packs up his “gear” and his family, and heads out for Egypt. Along the way he meets his brother Aharon, who himself has been sent out from Egypt by God to convene with Moshé. Aharon voices some real concerns about Moshé bringing his family into the suffering and inevitable conflict which awaits them, and so Moshé arranges to meet his family ‘later’ at Sinai, and sends them back to Yitro’s camp, presumably with some servants to guide and guard them. Meanwhile, Moshé and Aharon continue on to Egypt together. This ‘reunion of family’, then, is the “surface” reason for Yitro joining the encampment in our present telling of the story.
Yitro has heard about the miracles which Elohim has performed on behalf of B’nei Yisra’el. (Word gets around, even in the desert.) He has heard of the powerful display of Divine authority against Pharaoh – a person, or at least a position, with which he is familiar. But the miracles alone are not enough to make Yitro come forward. He has also heard about the amazing crossing of the Great Sea (where-ever it took place) and how Elohim has protected and redeemed His people with great authority. But even this must have left him “stirred, but not shaken” as he remains in his own camp yet awhile. But then word comes to him again, word of a great defeat: Isra’el’s almost unbelievable victory over the Amalekite warriors. These are ferocious armies who are known for their battles. Yitro has witnessed their power first hand. They are the “foremost people in the area” at the time. Now he hears that Moshé, his Son-in-Law, has led the battle against them and defeated them. Yitro is impressed, and he comes to greet this man Moshé, his Son-in-Law, who has obviously risen up a few notches in Yitro’s mind.
He is, of course, also taken aback by the great power and supremacy of Elohim throughout the total adventure… Yitro sees the bigger picture now, and God is reaching out to him. And this gives way to the real reason for the visit. Elohim will use Yitro to implant His Divine plan for governing and judging B’nei Yisra’el according to the “Ten Words” (Ten Commandments) which He is about to bestow on His people at Sinai. Furthermore, Yitro is about to make a life-changing decision for himself, one which will eventually affect his whole family. In other words, we are witnessing a “Divine Appointment” in progress.
Aharon and Y'Hoshua keep the arms of Moshe raised while the Israelite defend themselves against the Amalekites.
What about the Timing of This Visit?
First of all, we have to concede that all things ‘come together’ under the Master’s hand at just the right time. According to the Talmud, however, the sages do not all agree when that time was actually fulfilled. (Surprise, surprise!) Again there is no written record of exactly when Yitro and his fellow travellers come together with B’nei Yisra’el and such a vacuum invites dispute. There are two main possibilities. We know that the ‘visit’ must be after the defeat of the Amalekite armies because that is part of what motivates Yitro to venture forth.
First of all, we have to concede that all things ‘come together’ under the Master’s hand at just the right time. According to the Talmud, however, the sages do not all agree when that time was actually fulfilled. (Surprise, surprise!) Again there is no written record of exactly when Yitro and his fellow travellers come together with B’nei Yisra’el and such a vacuum invites dispute. There are two main possibilities. We know that the ‘visit’ must be after the defeat of the Amalekite armies because that is part of what motivates Yitro to venture forth.
Mount Sinai, in the southern Negev wilderness, Notice the post Christian era sanctuary built on top of the mountain.
Furthermore, we know that it is in the vicinity of Mount Sinai, for we read: “Yitro, Moshé’s father-in-Law, brought Moshé’s sons and wife to him in the desert where he was encamped, at the mountain of God.” (18:5) What remains then is the period between the battle and the arrival at Sinai, or, the time after the arrival at Sinai, following the receiving of the Ten Words. We also know that Yitro is only with Moshé and the encampment for a year.
On the one hand we learn that the sage Ibn Ezra goes with the period following the giving of the Law. He claims that this, in fact, is what stirs Yitro to come to Moshé. His point is that the encounter is recorded here in the telling of the story so as to cause the reader to compare the Evil of the Amalekites with the Good of Yitro’s response. [See Note 2, below]
Ramban, on the other hand maintains that the earlier timing is more realistic. In fact, what Ramban says is that the student of Scripture should assume that “events recorded in Scripture are chronological in order unless there is a compelling reason to say otherwise.” (SEASC pg 394) On a third hand, so to speak, Rashi uncharacteristically mentions both points of view but does not share where he stands on the issue. Perhaps this is wise. Perhaps it doesn’t really matter. Personally, I prefer a person who will take a stand one way or the other, especially if there is some supportive evidence, so here is what I see as a possibility.
I believe that after the battle which took place at Refidim (Rephidim), the people came the rest of the way to Sinai. (Here is one account of the journey, from a source, not necessarily scholarly in form, but well written: “As they plunged ever deeper into the arid, mountainous Sinai [area], the land became more desolate and barren. Fantastic rock formations rose everywhere above narrow, twisting valleys.
On the one hand we learn that the sage Ibn Ezra goes with the period following the giving of the Law. He claims that this, in fact, is what stirs Yitro to come to Moshé. His point is that the encounter is recorded here in the telling of the story so as to cause the reader to compare the Evil of the Amalekites with the Good of Yitro’s response. [See Note 2, below]
Ramban, on the other hand maintains that the earlier timing is more realistic. In fact, what Ramban says is that the student of Scripture should assume that “events recorded in Scripture are chronological in order unless there is a compelling reason to say otherwise.” (SEASC pg 394) On a third hand, so to speak, Rashi uncharacteristically mentions both points of view but does not share where he stands on the issue. Perhaps this is wise. Perhaps it doesn’t really matter. Personally, I prefer a person who will take a stand one way or the other, especially if there is some supportive evidence, so here is what I see as a possibility.
I believe that after the battle which took place at Refidim (Rephidim), the people came the rest of the way to Sinai. (Here is one account of the journey, from a source, not necessarily scholarly in form, but well written: “As they plunged ever deeper into the arid, mountainous Sinai [area], the land became more desolate and barren. Fantastic rock formations rose everywhere above narrow, twisting valleys.
A Small Oasis in the Sinai Peninsula.
The steep mountains – first red and brown sandstone and then bronze-red granite – terrifying yet beautiful in the heat of the day, stood silent watch as the straggling band of men, women and children made its way across the boulder-strewn sand. Occasional stands of scrub brush, and here and there a tamarisk tree or an acacia, marked the landscape…. Beyond the turquoise mines at Dophkah, at Rephidim, the fierce Amalekites – the scourge of the desert – attacked the Israelites…. Safe again, the people of Israel moved slowly into the uplands of [the] southern Sinai [Peninsula], where they came to Mount Sinai… [it’s] great peaks rising to 7500 feet… a perennial natural water source and fair pasturage nourished the people and their beasts and the mountain walls offered protection against further attacks.” Remembering that Yitro’s own encampment was in the region of Mt. Sinai, I hold that the coming together of Moshé and his family happened somewhere in the wilderness between Refidim and Sinai itself, but that the advice he offers only comes later.
Having come to faith in Elohim, the God of the Hebrews, Yitro is circumcised and he offers an elevation offering unto Elohim.
Moshé and Zipporah are reunited, and Yitro remains with them all the while the encampment is ensconced at the foot of the mountain. Day by day, after The Law has been given on the mountain top, and after the events and instructions which we will encounter in subsequent chapters, Elohim reveals to Yitro that he is witnessing the birth of a great nation. Yitro begins to take a vested interest in the day to day lives of his family and of B’nei Yisra’el. He begins to think along the same lines as Moshé and some of the other “prominent” leaders of the multitude, and he makes his decision to “throw in his lot” with Moshé and the people Yisra’el. It is during this intervening season, perhaps a few months, that Yitro also comes to a certainty of faith. In the past, Yitro has “experimented with every manner of idolatry”, but now he has come to a crisis, a turning point, (or perhaps a “fork in the road”) in his faith walk. Elohim has revealed a spiritual truth to the “Priest of Midian”, namely that Elohim is truly the One God, and Redeemer of all mankind. He declares “Now I know that Adonai is greater than all the gods” (18:11) Yitro confesses his new faith, and makes his conversion to the faith of the Israelites. He is then circumcised, and immediately he offers up sacrifices of worship and thanksgiving to Elohim. Finally, he joins with the Elders of Yisra’el in a festive meal, completing the process. [Note: this series of events only makes sense if it takes places after the Law and instructions for sacrifice etc have been given to Moshé.]
The Sage Advice of Yitro the Midianite:
At this point, the Scriptures tell us “It was on THE NEXT DAY that Moshé sat to judge the people.” [Emphasis mine] The scholars tell us that “the Next Day” refers to the day after Yom Kippur. Yom Kippur is the Festival given by God – in his instructions to the nation – for them to come before Him to make confession, to forgive one another for their sins against each other, and to receive atonement through special sacrifices. It is in this spirit of humility that the people endeavour to continue the atmosphere of Yom Kippur and seek unity amongst themselves once again. It is at this point in time that Yitro is moved to offer his sage advice to his Son-in-Law.
At this point, the Scriptures tell us “It was on THE NEXT DAY that Moshé sat to judge the people.” [Emphasis mine] The scholars tell us that “the Next Day” refers to the day after Yom Kippur. Yom Kippur is the Festival given by God – in his instructions to the nation – for them to come before Him to make confession, to forgive one another for their sins against each other, and to receive atonement through special sacrifices. It is in this spirit of humility that the people endeavour to continue the atmosphere of Yom Kippur and seek unity amongst themselves once again. It is at this point in time that Yitro is moved to offer his sage advice to his Son-in-Law.
The original judging process meant long line-ups, and the wasting of a lot of time.
After a full day of Moshé deliberating the concerns of the people, Yitro is concerned for him. In modern language, he goes to his Son-in-Law and tells him: “If you have to keep this up for any length of time, you will do yourself in. Furthermore the people will come to resent you for some of the decisions you will be forced to make. You need to protect yourself, to insulate yourself from the arguments and conflicts of the crowd.” But Yitro has learned a thing of two over the years. He did, after all, advise Pharaoh in his kingly duties, and he has been the priest and leader of his own tribe for decades. His advice is grounded in years of experience, unlike many who like to offer what is actually empty advice to others.
This 1659 painting by Dutch Master Jan van Broncherst captures the moment of Yitro's offering advice to Moshe about a better way for disputes to be handled. The painting hangs today in the council chamber of the Royal Palace in Amsterdam.
Yitro’s advice is to “farm out” the role of adjudicator, to designate others who can be counted upon to take on the role of judge, acting with integrity, and to helping to settle minor conflicts with their own experienced insight, and by way of their discerning the wisdom of Elohim. It is indeed “Sage Advice”, which Moshé brings before Adonai, receives His Divine approval, and assimilates into the instruction of the people, passing it on to his designated judges. Meanwhile, Moshé fulfills the role of intermediary between the people and Elohim, bringing his teachings to them, and interceding on behalf of the people before Adonai – the Great Judge.
After staying with the encampment for a year, Yitro, the Servant of God in this process in the development of B’nei Yisra’el, returns to his home, where (we are told in footnotes) he brings his family to faith in Elohim. We will encounter this remarkable man yet again, but that story is best left for another time.
After staying with the encampment for a year, Yitro, the Servant of God in this process in the development of B’nei Yisra’el, returns to his home, where (we are told in footnotes) he brings his family to faith in Elohim. We will encounter this remarkable man yet again, but that story is best left for another time.
Points to Ponder This Week:
Darth Vadar had Obi Wan Kenobi, but he didn't heed the good advice. Luke Skywalker had Yoda. We all need to have a mentor to at least show us the way. We decide for ourselves whether we will listen and learn or ignore the guidance.
1. Dealing with Advice and Advisors
As I said at the outset, we are all subject to receiving advice from others, whether welcome-or-not-so-much-so. I have little problem, and sometimes no problem, accepting “input” from those who are actually “sages”. The very fact that they are considered sages implies that they have some knowledge about a particular situation or subject. The reflections I post in this series, in fact, are based on my own thoughts about Bible stories BUT they are generally affected by the input of the many sages who have studied the Torah and the Scriptures inside out. They are the opinions which have gained respect and position over (in some cases) more than a thousand years of examination, argument, and consideration. For me, these ‘words of understanding and wisdom’ become jumping-off points for my own thoughts. “Does this make sense?” I might ask myself. “Is it biased?” “Does it follow the flow of the story or is it ‘off-base’”? I value the work of those wise men who have gone before me, and who knew far more than I know – though I am daily growing (I hope) because of them and their thoughts… [and yes, they are invariably men – there simply is no record of the queries of female sages as of yet, there may not have even been any contemporaries to people such as Ramban, Rambam, Rashi, Ibn Ezra, Sforno and the others. This does not detract from modern female scholars of which there are a few I know and respect, but their works don’t usually deal with what I am investigating for our studies].
“Sage”, By the Way, according to Webster’s New World Dictionary, comes from: “Middle English and / or Old French (saige) and from the Latin (Sapiens) meaning wise;”. It (sage) means: “wise, perceptive and discerning / based on wisdom, showing judgment and discernment…. “ And / Or “a very wise man; / a man, usually an old man, venerated and respected for his wisdom, experience and judgement.”
As I said at the outset, we are all subject to receiving advice from others, whether welcome-or-not-so-much-so. I have little problem, and sometimes no problem, accepting “input” from those who are actually “sages”. The very fact that they are considered sages implies that they have some knowledge about a particular situation or subject. The reflections I post in this series, in fact, are based on my own thoughts about Bible stories BUT they are generally affected by the input of the many sages who have studied the Torah and the Scriptures inside out. They are the opinions which have gained respect and position over (in some cases) more than a thousand years of examination, argument, and consideration. For me, these ‘words of understanding and wisdom’ become jumping-off points for my own thoughts. “Does this make sense?” I might ask myself. “Is it biased?” “Does it follow the flow of the story or is it ‘off-base’”? I value the work of those wise men who have gone before me, and who knew far more than I know – though I am daily growing (I hope) because of them and their thoughts… [and yes, they are invariably men – there simply is no record of the queries of female sages as of yet, there may not have even been any contemporaries to people such as Ramban, Rambam, Rashi, Ibn Ezra, Sforno and the others. This does not detract from modern female scholars of which there are a few I know and respect, but their works don’t usually deal with what I am investigating for our studies].
“Sage”, By the Way, according to Webster’s New World Dictionary, comes from: “Middle English and / or Old French (saige) and from the Latin (Sapiens) meaning wise;”. It (sage) means: “wise, perceptive and discerning / based on wisdom, showing judgment and discernment…. “ And / Or “a very wise man; / a man, usually an old man, venerated and respected for his wisdom, experience and judgement.”
The Lord can use the strangest of people, friend or foe, to get His Divine guidance before us. This is the role of the Prophet and of the Mentor.
At the same time, I receive both informed and uninformed input from those around me, at least in most cases. As with the advice of the sages, I think all contributions should be listened to. That having been said, I believe we must discern what is applicable and worthy, and what does or does not “jive” with our own thoughts, for it is only by our own thoughts and subsequent words, that we will be judged. This is not stubbornness, (though sometimes it has been labelled as such), but simply good judgement. We ask ourselves, does this input add to what we believe or does it detract from our standards? Is it in accord with our purpose or is it simply opinion or even ‘dross’.
In short, advice will always be available,… What we do with the advice of others is what determines who we are – in the ‘eyes’ of Elohim, in our own eyes, and in the eyes of those around us.
In short, advice will always be available,… What we do with the advice of others is what determines who we are – in the ‘eyes’ of Elohim, in our own eyes, and in the eyes of those around us.
"I must decrease, and You must Increase!"
Yochanan declared.
2. With Age we get Wiser:
Our Parsha this week also deals with the ways our role in life changes as we gain experience, or as we age. There is an old adage which claims “I get too soon old, and too late smart”. Naturally, we want to counteract that way of thinking. We should be constantly growing, maturing, some might say “mellowing” as we go through life. Our experiences change us – they alter the way we see things, the way we might ‘work through’ things or situations. I have no doubt that if you are over 50 today, you see things, respond to situations, differently than you did in your twenties.
By the same token, our role in relation to others will change. When we first met Re’u’el, for instance, he is introduced to us as a Priest and Leader in Midian, an important figure. In this parsha, he is simply “The Father-in-Law of Moshé”. Moshé has risen up in stature, and Yitro has decreased in position. This is natural. We live in a small town in Central Ontario. When I served here as Anglican Priest (1989 to 1998) people would greet me, or wave to me from a passing car, because they recognized the role I played in the community. Just today, some 16+ years later, I was waved at by a passing motorist, and I commented to Joan – I would bet that wave was because today I am known as “Joel’s dad”. Like the moon, our roles in life wax for a while and then they wane. It is not just natural – I think it is necessary. Yochanan the Immerser encountered this phenomenon in relation to Y’shua, and how did he respond? “The bridegroom is the one who has the bride; but the bridegroom’s friend, who stands and listens to him, is overjoyed at the sound of the bridegroom’s voice…. He must become more important, while I become less important.” (John 3:29-30)
Our Parsha this week also deals with the ways our role in life changes as we gain experience, or as we age. There is an old adage which claims “I get too soon old, and too late smart”. Naturally, we want to counteract that way of thinking. We should be constantly growing, maturing, some might say “mellowing” as we go through life. Our experiences change us – they alter the way we see things, the way we might ‘work through’ things or situations. I have no doubt that if you are over 50 today, you see things, respond to situations, differently than you did in your twenties.
By the same token, our role in relation to others will change. When we first met Re’u’el, for instance, he is introduced to us as a Priest and Leader in Midian, an important figure. In this parsha, he is simply “The Father-in-Law of Moshé”. Moshé has risen up in stature, and Yitro has decreased in position. This is natural. We live in a small town in Central Ontario. When I served here as Anglican Priest (1989 to 1998) people would greet me, or wave to me from a passing car, because they recognized the role I played in the community. Just today, some 16+ years later, I was waved at by a passing motorist, and I commented to Joan – I would bet that wave was because today I am known as “Joel’s dad”. Like the moon, our roles in life wax for a while and then they wane. It is not just natural – I think it is necessary. Yochanan the Immerser encountered this phenomenon in relation to Y’shua, and how did he respond? “The bridegroom is the one who has the bride; but the bridegroom’s friend, who stands and listens to him, is overjoyed at the sound of the bridegroom’s voice…. He must become more important, while I become less important.” (John 3:29-30)
3. We Will Always be Confronted by Forces Pro and Con:
Especially when we are in the service of our Lord, Adonai, we are going to encounter opposition. To think otherwise is foolhardy. The Messiah Himself found challenges everywhere He went. Some people don’t like change. Some are threatened by ideas which cause them to question their history or even their existence. The battle with the Amalekites which the wandering tribes of Ya’acov, the B’nei Yisra’el, had to fight was just such a battle. Elohim knew this battle was ‘in the books’, it was inevitable. God had avoided the northern route so as to not encounter the Philistines trying to safe-guard their homes because God knew that if they fought then and there, it would send His Children scurrying back ‘home’. The battle with the Amalekites, however, was after several days, perhaps weeks, in the wilderness. In most cases, the Israelites could not return to Egypt because they didn’t know the way. Furthermore, the time was right and the opposition was almost welcomed – because it was understood to be an opportunity to stand up for who and what the new nation was becoming. The challenge of the Amalekites was simply the proving ground for B’nei Yisra’el’s character and stamina.
We are all tested in life. We are thrown into the fires which challenge us and we either burn up like so much chaff, or we emerge proven and refined like so much gold. Dani’el found this. He was thrown in the fiery furnace to convince him to change his belief and allegiance – but when he emerged he was not even singed by the flame – and the King himself was amazed. Another old saying tells us: “Character is not made in conflict, it is revealed.” What do the challenges and conflicts in your life reveal about you?
Especially when we are in the service of our Lord, Adonai, we are going to encounter opposition. To think otherwise is foolhardy. The Messiah Himself found challenges everywhere He went. Some people don’t like change. Some are threatened by ideas which cause them to question their history or even their existence. The battle with the Amalekites which the wandering tribes of Ya’acov, the B’nei Yisra’el, had to fight was just such a battle. Elohim knew this battle was ‘in the books’, it was inevitable. God had avoided the northern route so as to not encounter the Philistines trying to safe-guard their homes because God knew that if they fought then and there, it would send His Children scurrying back ‘home’. The battle with the Amalekites, however, was after several days, perhaps weeks, in the wilderness. In most cases, the Israelites could not return to Egypt because they didn’t know the way. Furthermore, the time was right and the opposition was almost welcomed – because it was understood to be an opportunity to stand up for who and what the new nation was becoming. The challenge of the Amalekites was simply the proving ground for B’nei Yisra’el’s character and stamina.
We are all tested in life. We are thrown into the fires which challenge us and we either burn up like so much chaff, or we emerge proven and refined like so much gold. Dani’el found this. He was thrown in the fiery furnace to convince him to change his belief and allegiance – but when he emerged he was not even singed by the flame – and the King himself was amazed. Another old saying tells us: “Character is not made in conflict, it is revealed.” What do the challenges and conflicts in your life reveal about you?
4. The Godly Manner of Nominating our Representatives:
In this Parsha, we read some pretty illustrative characteristics for the judges which Moshé was to choose to assist him in his travails with the people. There were four characteristics in particular: They were to be “men of accomplishment” or “competent men”. In other words they were to have ‘proven’ themselves in life. Second, they were to be “God-fearing”. It is interesting that in three of my Bibles at least this term is identical or very close in wording. This seems to be of utmost importance to God. The sage Ibn Ezra claims that one who genuinely fears God will not be afraid (or be swayed) by people. Those selected by Moshé to be judges were also to be “men of truth” – not just truthful themselves but able to recognize truth in others, or to say it differently, because they lived “in truth” they would recognize lies and deceit. This is similar to a bank teller who handles ‘real’ money so much, they instantly can identify the counterfeit. Finally, the judges were to “despise money”, or as Stern puts it, they are to be “incorruptible”. The point here is not that the judges were to be poor, necessarily, but they were to be leary of easy gain, or to not love money so much that the offer of a bribe would tempt them into a wrongful decision.
In this Parsha, we read some pretty illustrative characteristics for the judges which Moshé was to choose to assist him in his travails with the people. There were four characteristics in particular: They were to be “men of accomplishment” or “competent men”. In other words they were to have ‘proven’ themselves in life. Second, they were to be “God-fearing”. It is interesting that in three of my Bibles at least this term is identical or very close in wording. This seems to be of utmost importance to God. The sage Ibn Ezra claims that one who genuinely fears God will not be afraid (or be swayed) by people. Those selected by Moshé to be judges were also to be “men of truth” – not just truthful themselves but able to recognize truth in others, or to say it differently, because they lived “in truth” they would recognize lies and deceit. This is similar to a bank teller who handles ‘real’ money so much, they instantly can identify the counterfeit. Finally, the judges were to “despise money”, or as Stern puts it, they are to be “incorruptible”. The point here is not that the judges were to be poor, necessarily, but they were to be leary of easy gain, or to not love money so much that the offer of a bribe would tempt them into a wrongful decision.
It strikes me that when we are nominating our government representatives, or any leader who will fill a position of authority, these are good basic standards to use as a measuring rod. (I suggest using them at the nominating level because it would be too late at the time of election – there, we only get to choose the best candidate from a small field. These qualities may have come from the mouth of Yitro, but I think we can agree that they originated in the mind of Elohim. Someone once said that “we, the electorate get the government we deserve”. I think we deserve the very best representation available, and I believe that our God would help us to strive for that same goal. When we apply Godly standards, honestly, then purity in Government should be the result.
Shavua Tov!! - Have a Great Week!!
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Shavua Tov!! - Have a Great Week!!
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A Little Extra Material, in Case You are Interested.
Note 1- The Seven Names of Yitro:
Re’u’el: (Sh’mot 2:18) Could be the grand-father of Zipporah, the wife of Moses. (Ramban & Ibn Ezra) It was common in Biblical times for children to call their grandfather ‘Father’ {see B’Midbar/Numbers 10:29}. Generally accepted as her father, however. (Rashi and the Mechilta) Re’u’el is a Midianite living in the desert regions of the Sinai Peninsula. He is also a Priest of high standing in his community. [It struck me after posting this information and I began to wonder: Would the name Re'u'el in Hebrew be close to Roay El, which would translate to Shepherd of Elohim.?? Any scholars "out there" have an opinion?]
Yitro / Jethro: (Sh’mot 3:1, 4:18b) written Jethro in most English Bibles, Yitro (a name of Aramaic origin) is a derivative form of the name Yeter, (see following note). Yitro is noted in this passage to be the Father-in-Law of Moshé. Following his flight from Egypt, Moshé comes to Yitro’s camp, marries his daughter and tends his flocks. Following the advice of Yitro seems to be a common practice of Moshé while he is living in the ‘settlement’. It is possible that this is a name later given to Re’u’el by the Hebrew people as noted below.
Yeter / Jether: (Sh’mot 4:18a) Also Aramaic in origin. It means “God is (or gives) abundance”. It is possible that this first form of the name was awarded to Re’u’el in recognition of his sage advice offered to the Leadership of B’nei Yisra’el. When the then “Yeter”: also accepted the Hebrew people and joined with them in unity through the act of Circumcision, and subsequently accepted Elohim as the one and only true God, his name was ‘adjusted’ by adding an “O”, becoming “Yitro”. (It is common in Biblical writings to call a place or a person by a name before that name has actually been given or applied.)
Hobab / Hovav?? (see Judges 4:11) Based on the Masoretic text ‘hoten’, the name means “beloved”. Although noted to be the Father-in-Law of Moses, if one regards only the Hebrew consonants, the word could be ‘hatan’, which would be rendered “Brother-in-Law” or even “Son-in-Law”. (See why there is confusion sometimes in Biblical studies?)
Heber / Hever?? (also found in Judges 4:11), “Now Hever, the son of Keini (see below)had cut himself off from the rest of Kayin, the descendants of Hovav, the Father-in-Law (?? See above), and pitched his tent…” Once again the name is thought to apply to Yitro, and yet this verse implies that Hever applies to someone else – a son of Yitro, perhaps, or a son-in-law.
Keini: (Judges 4:11, as above) There is difficulty applying this to Yitro as a name. It’s use, certainly in this passage from Judges, would make it appear to be more of a tribal or clan name. Still, there seems to be a connection with the family at least. Little can be found about the name with only general research.
Puti’el: (Exodus 6:25) This is a compound name, coming from Pu-di, of Egyptian origin and El of Hebrew origin. the Name means “he whom God has given”. Because it has Egyptian ties, it could possibly have been a name given to Re’u’el when he was an advisor to Pharaoh. Consider this, for which there is no Biblical source or information, just curiosity: Could Moshé have known “Putiel” in the courts of Pharaoh, and made his way there when escaping Egypt after killing the Egyptian soldier?
Note 2 – Contrasting Good and Evil:
Discerning Good from Evil is much like the example above dealing with “Men of Truth” – telling the difference between real and counterfeit. This Parsha gives us an example of a good person superimposed upon evil people. The Amalekites were, as we quoted above from a popular volume, “The scourge of the desert”. It is interesting to note that in the same publication the author writes of the ‘normal’ desert dweller – the Bedouin of the Sinai. He writes: “Said to be descendants of the outcast Yishma’el,… The Bedouins have adhered to an unchanging life-style for centuries. [Their] diet is meager by Western standards. They gather what they can from the land – dates, figs, water from oases, camel’s milk,… roasted grains…. However, according to desert tradition, they share whatever they have, for to refuse hospitality to a stranger in the harsh, trackless desert is an offense against… Allah.”
The Amalekites, on the other hand, were the antithesis of such hospitality. They truly were the terrorists of their time. They would follow after a group of travellers, “nipping at their heels” like a pack of ravenous wolves hunting down a herd of helpless Deer or Antelope, picking off the stragglers; the weak or the elderly or the helpless, any who had fallen behind the rest of the group. Then, once their courage was plucked up, they would defy God and attack the unsuspecting, unprepared and travel-weary groups. When they attacked the Hebrew refugees under God’s care, however, they bit off more than they could chew and they wee forth-rightly defeated.
Contrast this with Yitro, who had welcomed Moshé into his camp, hired him to tend his sheep, an immense flock, from all reports and gave his eldest daughter in marriage to the descendent of Levi. When the time came, he encouraged Moshé to go to Egypt in response to the Calling proclaimed for him by Elohim. In this chapter, he comes out to meet him bringing Moshé’s family along – not to declare war, but to welcome his Son-in-Law back to the area and to return his family to him. Not only does he not declare war, he declares a message from Elohim which will assist Moshé in doing his job more efficiently. This kind of person are considered ‘good’ because they are vessels ready to be filled with the Ruach h’Chodesh. These kinds of qualities, those which become the means through which Elohim can direct his appointed leaders are the characteristics we should not only look for, but encourage and augment in others. These two accounts, according to Ibn Ezra are connected to help us see how we human beings can be ministers of evil or good, and how we also need to be on guard to fight against the evil while simultaneously building up the good in others and in ourselves.
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Re’u’el: (Sh’mot 2:18) Could be the grand-father of Zipporah, the wife of Moses. (Ramban & Ibn Ezra) It was common in Biblical times for children to call their grandfather ‘Father’ {see B’Midbar/Numbers 10:29}. Generally accepted as her father, however. (Rashi and the Mechilta) Re’u’el is a Midianite living in the desert regions of the Sinai Peninsula. He is also a Priest of high standing in his community. [It struck me after posting this information and I began to wonder: Would the name Re'u'el in Hebrew be close to Roay El, which would translate to Shepherd of Elohim.?? Any scholars "out there" have an opinion?]
Yitro / Jethro: (Sh’mot 3:1, 4:18b) written Jethro in most English Bibles, Yitro (a name of Aramaic origin) is a derivative form of the name Yeter, (see following note). Yitro is noted in this passage to be the Father-in-Law of Moshé. Following his flight from Egypt, Moshé comes to Yitro’s camp, marries his daughter and tends his flocks. Following the advice of Yitro seems to be a common practice of Moshé while he is living in the ‘settlement’. It is possible that this is a name later given to Re’u’el by the Hebrew people as noted below.
Yeter / Jether: (Sh’mot 4:18a) Also Aramaic in origin. It means “God is (or gives) abundance”. It is possible that this first form of the name was awarded to Re’u’el in recognition of his sage advice offered to the Leadership of B’nei Yisra’el. When the then “Yeter”: also accepted the Hebrew people and joined with them in unity through the act of Circumcision, and subsequently accepted Elohim as the one and only true God, his name was ‘adjusted’ by adding an “O”, becoming “Yitro”. (It is common in Biblical writings to call a place or a person by a name before that name has actually been given or applied.)
Hobab / Hovav?? (see Judges 4:11) Based on the Masoretic text ‘hoten’, the name means “beloved”. Although noted to be the Father-in-Law of Moses, if one regards only the Hebrew consonants, the word could be ‘hatan’, which would be rendered “Brother-in-Law” or even “Son-in-Law”. (See why there is confusion sometimes in Biblical studies?)
Heber / Hever?? (also found in Judges 4:11), “Now Hever, the son of Keini (see below)had cut himself off from the rest of Kayin, the descendants of Hovav, the Father-in-Law (?? See above), and pitched his tent…” Once again the name is thought to apply to Yitro, and yet this verse implies that Hever applies to someone else – a son of Yitro, perhaps, or a son-in-law.
Keini: (Judges 4:11, as above) There is difficulty applying this to Yitro as a name. It’s use, certainly in this passage from Judges, would make it appear to be more of a tribal or clan name. Still, there seems to be a connection with the family at least. Little can be found about the name with only general research.
Puti’el: (Exodus 6:25) This is a compound name, coming from Pu-di, of Egyptian origin and El of Hebrew origin. the Name means “he whom God has given”. Because it has Egyptian ties, it could possibly have been a name given to Re’u’el when he was an advisor to Pharaoh. Consider this, for which there is no Biblical source or information, just curiosity: Could Moshé have known “Putiel” in the courts of Pharaoh, and made his way there when escaping Egypt after killing the Egyptian soldier?
Note 2 – Contrasting Good and Evil:
Discerning Good from Evil is much like the example above dealing with “Men of Truth” – telling the difference between real and counterfeit. This Parsha gives us an example of a good person superimposed upon evil people. The Amalekites were, as we quoted above from a popular volume, “The scourge of the desert”. It is interesting to note that in the same publication the author writes of the ‘normal’ desert dweller – the Bedouin of the Sinai. He writes: “Said to be descendants of the outcast Yishma’el,… The Bedouins have adhered to an unchanging life-style for centuries. [Their] diet is meager by Western standards. They gather what they can from the land – dates, figs, water from oases, camel’s milk,… roasted grains…. However, according to desert tradition, they share whatever they have, for to refuse hospitality to a stranger in the harsh, trackless desert is an offense against… Allah.”
The Amalekites, on the other hand, were the antithesis of such hospitality. They truly were the terrorists of their time. They would follow after a group of travellers, “nipping at their heels” like a pack of ravenous wolves hunting down a herd of helpless Deer or Antelope, picking off the stragglers; the weak or the elderly or the helpless, any who had fallen behind the rest of the group. Then, once their courage was plucked up, they would defy God and attack the unsuspecting, unprepared and travel-weary groups. When they attacked the Hebrew refugees under God’s care, however, they bit off more than they could chew and they wee forth-rightly defeated.
Contrast this with Yitro, who had welcomed Moshé into his camp, hired him to tend his sheep, an immense flock, from all reports and gave his eldest daughter in marriage to the descendent of Levi. When the time came, he encouraged Moshé to go to Egypt in response to the Calling proclaimed for him by Elohim. In this chapter, he comes out to meet him bringing Moshé’s family along – not to declare war, but to welcome his Son-in-Law back to the area and to return his family to him. Not only does he not declare war, he declares a message from Elohim which will assist Moshé in doing his job more efficiently. This kind of person are considered ‘good’ because they are vessels ready to be filled with the Ruach h’Chodesh. These kinds of qualities, those which become the means through which Elohim can direct his appointed leaders are the characteristics we should not only look for, but encourage and augment in others. These two accounts, according to Ibn Ezra are connected to help us see how we human beings can be ministers of evil or good, and how we also need to be on guard to fight against the evil while simultaneously building up the good in others and in ourselves.
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Acknowledgements
Wikipedia and other Internet sources for background information
Gardner, Joseph, Editor, “Reader’s Digest Atlas of the Bible”, Reader’s Digest Association, Inc Montreal, QU.1981
Gehman, H.S., Editor, The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, 1990
Barker, Kenneth, General Editor, The New International Study Bible, Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) AMG Publishers, Chattanooga, TN 1977
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Wikipedia and other Internet sources for background information
Gardner, Joseph, Editor, “Reader’s Digest Atlas of the Bible”, Reader’s Digest Association, Inc Montreal, QU.1981
Gehman, H.S., Editor, The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, 1990
Barker, Kenneth, General Editor, The New International Study Bible, Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) AMG Publishers, Chattanooga, TN 1977
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