After careful examination we see the wisdom of the Tanna's advice. The Rambam says about the Tanna, "Ratzah B'Zeh SheYehiyu Ovdim Me'Ahavah."
In Bereishis, Yaakov Aveinu contracts with Lavan to work seven years for Rochel. For Yaakov, the time seems to fly: "And they were in [Yaakov's] eyes as a few days for his love of her." How does one turn seven years of hard, dedicated work into a few days? The Torah teaches that the element of love was involved. Similarly, Antigonus tells every Jew: If you have Ahavas Hashem, the observance of His commandments will not be difficult.
There are times when we can see the Almighty. A man is attempting to catch a plane and he gets held in traffic and doesn't make it. The next day he hears that the plane has crashed. He sees the Yad Hashem. But throughout our daily lives G-d is looking through a lattice, giving us protection of which we are not always cognizant.
Students often dream about their future life and see themselves soaring very high. It is well to remember the words told to the children of Israel when they left Egypt: "VaEsah Eschem al Kanfei Nesharim." It is He that provides the wings of eagles to carry us aloft. One dreams of being successful in a material sense. Let us remember the words spoken to the children of Israel before their entry into the land of Canaan: "…lest you eat and be satisfied…and you increase silver and gold for yourselves…it is He who gives you strength to make wealth."
Meditating for a moment makes us aware that we owe G-d for our life, our sustenance, and every breath that we inhale. When we appreciate these gifts, we learn to observe our commandments out of love, not simply for the carrot.
In an age when we speak of people becoming billionaires it is well to remember one individual who could have become very rich. I make reference to Dr. Jonas Salk, the inventor of the Salk vaccine. All he had to do was to ask to be rewarded for his discovery from each parent throughout the world benefiting from his vaccine. Had Dr. Salk had in mind the great reward awaiting him, who knows if he would have achieved what he did? He loved children; he loved the work that he did. He could not see children being crippled by polio.
The Gaon, commenting on the words of the Tanna Antigonus, directs us to the Gemara Nedarim which teaches, "Shelo yomar adam, 'ekrah she'yikrauni chacham'…elah lamed me'ahavah v'sof hakavod lavo." To be successful in learning, we must learn out of love for Torah and Hashem.
"And Yisro Heard": Why Here?
Yehuda Sarna
Perhaps the most famous interpretative question regarding Yisro's visit to Moshe is its peculiar placement within Sefer Shmos. Beyond explaining this particular parsha within the larger narrative, this issue also sheds light on the application of a more general rule, Ein Mukdam Ume'uchar BaTorah (i.e. the order in the Torah is not guided by historical chronology). We will not focus on the technical guidelines of when and where Ein Mukdam applies, yet it will serve as a springboard to a more distinct, although related, topic.
To briefly recap the debate surrounding Yisro's arrival, the Ramban believes that the parshiyos here are in chronological order, and therefore Yisro's visit indeed preceded Matan Torah. In contrast, the ibn Ezra claims that Moshe's father-in-law joined Bnei Yisrael in the desert only after Matan Torah; hence, this perek is not "in its proper place". Although ibn Ezra’s approach is strongly rooted in textual proofs, we must question his application of Ein Mukdam. Certainly, that rule does not mean that there is no order in the Torah whatsoever. It instead asserts that the Torah's narrative may follow thematic or structural development not necessarily corresponding to historical sequence. Thus, the application of Ein Mukdam is permissible only if a real concern legitimises it. According to ibn Ezra, then, for what purpose did the Torah choose to ignore the chronology of events and place Yisro's visit where it did?
Two answers will be presented here in consonance with two general methods of solving this type of question concerning Ein Mukdam. The first is based on structural considerations, the second on thematic ones.
Sefer Shmos is divided primarily into three parts: a) Yetzias Mitzrayim, b) Matan Torah, and c) the Mishkan. We find the story of Yisro between the first two. We may, therefore, suggest that Yisro's visit is mentioned here because it serves as a convenient and effective "bridge" between the two sections.
We must acknowledge that there are two almost completely separate stories within what has been termed above as "the story of Yisro". The first (18:1-12) is basically a description of Yisro's recognition of and thanksgiving for Hashem's saving Bnei Yisrael. This event elegantly concludes and summarises the open display of Hashem's providence over Bnei Yisrael until this point. Furthermore, it adds a dimension of grandeur and fame to the entire exodus story, for the news apparently had reached all the way to Midyan. This awareness had not only spread far and wide, but deep as well, for Yisro's personal belief in Hashem is suddenly kindled--"now I know that Hashem is greater than all other gods".
The second part of the Yisro story does not summarise, but introduces instead. It demonstrates Bnei Yisrael’s desire for law and the need for that law to be diffused properly. These two stories, although essentially distinct, are connected by Yisro's presence in each. Together, they serve as a bridge between the two main sections of Sefer Shmot.
A thematic answer (which does not necessarily contradict the previous approach) should bring forth an important stage or setting within the overall narrative development. An answer may be found in attempting to reveal a common thematic thread that persists throughout the two parts of Yisro's visit. Perhaps the two elements of Yisro's visit highlight Moshe Rabbeinu's familial and personal selflessness.
Yisro did not come alone to Moshe. He came with Tzipporah, his daughter, and her two children "after she had been sent away (18:2)." Although there is room for speculation regarding the circumstances of that "sending away", one thing is clear: Moshe was surrounded by his family before being charged with leading Bnei Yisrael out of Egypt, but not after. The distance between Moshe and his sons is painfully expressed when the pasuk considers them "her sons" and not Moshe's, reflective of Moshe's limited involvement with them. Moshe had become so involved with the nation that he practically forfeited his status as an individual.
The psukim's explanation of the names of Gershom and Eliezer, which seem to be an unwarranted intrusion, may be seen as highlighting the same point. Moshe had given them names that corresponded to his earlier experiences as an individual: "for I was a sojourner in a strange land" and "for the G-d of my father was my helper and he saved me from Pharaoh's sword". These two expressions are almost ironic, for they could just as easily refer to the experiences of Bnei Yisrael on a national level, not just Moshe's own personal history. Throughout the rest of the story in Parshas Yisro, Moshe can hardly recall his personal experiences, instead focusing his discussions with Yisro on the national ones. The psukim concerning his son’s names demonstrate the development of Moshe from an individual into a selfless leader.
Moshe's selflessness is also demonstrated in his initial meeting with Yisro. Yisro had come with Tzipporah and her two sons, and one would have anticipated Moshe to react as one who hasn't seen his family for a substantial amount of time. Instead, it appears that Moshe greets only Yisro ("and Moshe went out toward his father-in-law"). Foreign policy precedes family life. If at the beginning of Shmos, Moshe ate bread with Yisro merely as his son-in-law (2:21), he now eats with him as a political dignitary along with "Aharon and all the elders of Yisrael (18:12)."
This theme continues into the second part of the story as well. Yisro observes the way in which Moshe wearies himself while serving the nation. When Yisro tries to convince Moshe that such a situation is untenable (18:18), he cannot stop at saying that it is unfair to Moshe, but must argue that it is equally unfair to Bnei Yisrael. Likewise, Yisro says at the end of his suggestion that if his advice is accepted, not only will things be better for Moshe, but that "all this nation will come to its place in peace (18:23)." Yisro senses Moshe's selflessness and must argue accordingly.
The idea of Moshe's selflessness as a leader needs to be established at this particular point in Sefer Shmos. The Torah wishes to clarify that throughout Yetzias Mitzrayim, Moshe was not acting on his own as a fame-hungry magician, but rather as a simple, humble representative of his people and their G-d. Similarly, the Torah was to be given to Bnei Yisrael as a whole, and Moshe's solitary ascent to Har Sinai could only be justified by his self-effacement before the Nation. To truly be their representative, Moshe had to sacrifice much of his personal life.
In closing, to return to the ibn Ezra, it appears as if the application of Ein Mukdam is indeed justifiable. Both structural and thematic considerations show how the story of Yisro, far from being "out of place", fit nicely and effectively into the place it resides.
Midrashic Mussar
Shalom Goldberg
As the army of Israel marched against Amalek, Shaul sent a warning message to the Keini, the descendants of Yisro, who lived in the vicinity. He advised them to separate from the people of Amalek in anticipation of the imminent battle. He added that this warning was being sent because "you have done kindness with all of Israel during their ascent from Egypt" (Shmuel I 15:6). There are varying opinions as to which kindness Shaul was referring to. The Radak explains that he was alluding to the suggestion that Yisro offered Moshe in our sedrah: the idea of appointing a hierarchy of judges.
Radak is clearly of the opinion that Yisro's proposal was an excellent one; it was worthy of mention hundreds of years later, as a reason to save an entire nation. Yisro promised Moshe that his system would bring peace to Bnei Yisrael. Yisro claimed that the existing system, in which Moshe was the sole judge who presided over all matters that arose, would result in "navol tibol." [There are various interpretations of this phrase (Shmos 18; 18), all negative, though.] Radak believes that Yisro was correct in his assessment and indeed perform a great service to all of Israel.
However, we get a different impression from Rashi in Devarim. At the beginning of the parsha, Moshe recalls his decision to establish the judicial system prescribed by Yisro, and then proceeds to mention the response of Bnei Yisrael - "that which you have spoken is good." Rashi on this pasuk (1:14) brings the Midrash which views their response in a negative light. The Midrash contends that Bnei Yisrael should have protested the change, insisting that they would rather learn from Moshe himself than from his disciples. We see that the establishment of this new system is viewed as a less-than-ideal situation, even though it may be more practical.
The lesson of the Midrash is clear: sometimes the easiest solution is not always the best one. It may be more convenient and expedient to have a vast network of lesser judges, but it can never compare to the experience of speaking to Moshe Rabbeinu, the greatest prophet ever to live. Bnei Yisrael should have been willing to wait all day, if need be, for this special opportunity.
Simplicity First
Gavriel Posner
Though familiar to many, the episode with which this week’s parsha begins seems perplexing. Between an account of Bnei Yisrael’s battle with Amalek and its receiving the Torah at Har Sinai, there appears a seemingly superfluous story concerning the judicial arrangements Yisro organized in the Midbar. The Torah delves into a detailed narrative depicting the Jews’ originally unsuccessful judicial structure, Yisro’s suggested solution, and its implementation. "Do not judge all the people yourself," Yisro advises Moshe. "Choose trustworthy assistants who can judge easier cases, and reserve your judgement for the more difficult." Why does the Torah tell this story? Must we be informed of such details about Jewish life in the Midbar? Surely, if the affair must be mentioned at all, a simple pasuk or two outlining the Jews’ final plan could have sufficed.
A deeper comprehension of this episode lies in an understanding of the events that appear before and after. Until Yisro’s arrival, Bnei Yisrael had marched triumphantly from Egypt, undaunted by even the most imposing foes. The Egyptian army, following its humiliation during the esser makkos, has been decimated by the converging walls of water at Yam Suf; Beshalach comes to a close with Bnei Yisrael’s crushing victory over Amalek as Moshe raises his hands to the sky. Bnei Yisrael have skipped from one miracle to the next without a single hitch.
Suddenly, the beginning of our parsha depicts the Jews in a different light entirely. The nation has encountered a problem, but for the first time, Moshe is not about to engineer a supernatural miracle and set the people chugging along at full speed towards Matan Torah and Eretz Yisrael. While the threat of Pharaoh on one side and Yam Suf on the other, a few prakim earlier, hardly slowed their pace, Bnei Yisrael are at a loss when confronted by the most mundane of difficulties, a judge shortage. Yisro’s solution is the first in Bnei Yisrael’s history that is not of a supernatural order. The problem is simple, and his suggestion is practical and effective.
In this way, the beginning of Parshas Yisro acts as a bridge between the stories of Yetziat Mitzraim and Matan Torah. As long as Bnei Yisrael live a life of miracles, they are not fully prepared to receive the Torah. The laws they are about to receive at Har Sinai apply in a real world, where their fulfillment would no doubt become difficult in the face of countless pressures and anxieties. A point in time when Bnei Yisrael’s history is all but a dream, comprised of one unimaginable miracle after another, is not the proper context for Matan Torah. In the story of Yisro, the Jews come to recognize that their life as a nation will not always be characterized by miracles but by simple day-to-day problems and solutions as well. The problem they encounter, the solution Yisro suggests, and its implementation are all critical in portraying Bnei Yisrael’s transition from a fantastic existence where the supernatural is the norm to a nation situated in the "real world," primed to embrace the Torah at Har Sinai.
