Parshat Yitro

A different perspective on Yitro

By Rabbi Avi Billet

Issue of Feb. 13, 2009 / 19 Shevat 5769

Rashi says Yitro had seven names (18:1). Some of the commentaries question this, because Reuel and Putiel seem to be other people, and Chever seems to be a descendant of Keini. In any case, one of the names of Yitro is “Chovav,” because, as Rashi says, he loved the Torah (chovav means to love).

Whether Chovav is Yitro or his son (see Bamidbar 10:29, where Moshe refers to Chovav, son of Reuel), perhaps at that stage — in Bamidbar — after having spent many months in the Israelite camp, the person Moshe addresses has come to love the Torah. But can we say the same thing of the opportunist who comes now in Chapter 18 with many ulterior motives?

Opportunist? Are you talking about Yitro, the holy convert to Judaism?

Yes.

The commentaries debate when the episode of his arrival takes place. Is the Torah chronological or not? Did he come after the battle with Amalek (Chapter 17), or did he actually come after the Jews received the Torah? There are many arguments for each side of the dispute.

Ibn Ezra says he came after Sinai because he offers sacrifices and sees how Moshe judges the people. Ramban says if Yitro heard of the wonders of G-d, he would have mentioned the impact Sinaitic revelation had on the world. Rabbeinu Bachya sides with Ramban, and makes a debate of it.

Ibn Ezra says the Torah records Yitro’s arrival here to contrast the bad things Amalek did to Israel with the good Yitro did for Israel in the way he advised Moshe.

Others are not so complimentary, as they suggest Yitro only came now because he was scared to death of what had happened to Amalek after they attacked the Jews, because he lived among them (Chizkuni), and because he and Amalek had served on the same advisory board to Paroh once upon a time (Mizrachi on Rashi). And he thought he was next.

Was Yitro on the radar screen for destruction? Probably not. Only the seven nations of Canaan were, and only if they offered resistance instead of clearing out of the land. When nations opposed Israel, they were defeated — think Og, Sichon, Balak, and the war with Midian (Bamidbar 31). Yitro was a Midianite; perhaps if he had remained home, the Midianite war would have been his end.

But look at his strategy for appeasement! As Priest of Midian he hears of what “Elokim” did for Moshe, and how “Hashem” took the children of Israel out of Egypt.

So, as “Moshe’s father in law,” he brings the wife from whom Moshe had separated and “her” two sons (the Torah vaguely refers to them as Moshe’s sons in 18:5), he reminds Moshe of their names, which remind him of his glorious Midianite days, and he says, “I am your father-in-law, and I have your wife and her sons here.”

It’s a neat trick to use a woman and children as human shields when you’re scared stiff.

Moshe has no negative intentions toward his father-in-law, as he shares all that Hashem (a merciful name of G-d) did for his people, but Yitro does not recognize this through the cordiality. “Yitro ‘rejoiced’ over all the good Hashem did, that He saved Israel from Egypt. And Yitro said, ‘Blessed is Hashem Who saved you from Egypt and from Paroh’s hand, and Who saved this nation from Egypt. Now I know that Hashem is greater than all gods...” (18:9-11)

Why does he mention Egypt three times, and not the miracle of the Amalek war? Because he wants to identify with what he knew to be Moshe’s mission, and not with what scared him to the point that he’s begging for his survival.

It seems strange that Yitro would go back and forth between the name “Elokim” and G-d’s “Havayah” (Y-K-V-K) name (also in 18:1).

Bal Haturim alludes to G-d making Moshe into an “Elohim” in relation to Paroh (7:1). Might we suggest that this was Yitro’s impression as well?

The last time the chief idolater of the world saw Moshe, his son-in-law was merely a shepherd working for his father-in-law. Now he is “Moses, the Deliverer,” the human being who defeated the great empire of Egypt and its mighty ruler.

Surely he has become a god! And the only way to ease into his good graces is to relate to his and your common past when you shared a roof and were connected as family through Zipporah.

Did Yitro change? Undoubtedly. The Talmud (Bava Batra 109-110a) speaks of how living with a positive influence can help you change your life.

But not all change-inducing journeys begin with smiles and cordiality. Sometimes someone has the upper hand, leaving the other person challenged to rise up. The positive side of Yitro is that he left himself open to change when he realized there was something special about the unique history of the Jewish people, who were guided and protected by a personal G-d, Who wanted to bring His children to the Promised Land.

Avi Billet welcomes your comments and thoughts at avbillet at gmail.com.