Parashat HaShavua - Yitro
In the opening verse of this week’s Torah reading, Yitro (Jethro) is identified through multiple titles: “Yitro, priest of Midian, Moshe’s father-in-law, heard all that God had done for Moshe and for Israel His people” (18:1). Interestingly, as the narrative progresses, the Torah never again refers to Yitro as “priest of Midian” but repeatedly refers to him as “Moshe’s father-in-law” - often without even mentioning his own name. Observing this phenomenon, R. Hayyim ibn Attar (author of the 18th-century commentary Ohr HaChaim) comments:
Perhaps the Torah also hints here that though Yitro was known by an entirely different title, i.e. the Priest of Midian, he now spurned that title and wished to be known simply as Moshe’s father-in-law.
According to R. Attar’s understanding, the text reflects Yitro’s own decision to self-identify as the father-in-law of the Israelites’ spiritual leader and thus consciously turn his back on his past identity as a pagan spiritual leader. Indeed Yitro is portrayed throughout rabbinic literature as an exemplary convert to Judaism.
Yet it would be simplistic to describe Yitro as completely turning his back on every aspect of his past identity. As Chapter 18 progresses, we do find Yitro praising the Israelite God who redeemed His people: “Blessed be the LORD who delivered you from the Egyptians and from Pharaoh… Now I know that the LORD is greater than all gods.” But the chapter closes with Yitro abandoning the Israelite encampment for his own homeland: “Then Moshe bade his father-in-law farewell, and he went his way to his own land.” So Yitro has been deeply moved by Moshe’s firsthand testimony of the Exodus, yet he nevertheless opts to return home to Midian - “his own land.”
One rabbinic interpretation (cited by Rashi ad loc.) reconciles Yitro’s spiritual conversion with his return home by claiming that he returned to Midian for the purpose of proselytizing his fellow Midianites. Alternatively, one might interpret this text as indicating that Yitro’s spiritual awakening did not entirely erase his past identity. He accepted that the Israelite God was “greater than all gods,” but “his own land” remained Midian. While one might view his ongoing connection to Midian as disappointing - as if Yitro somehow failed to fully embrace a new Israelite identity - one could instead argue that the fact that he remained somewhat of an outsider was to the Israelites’ benefit. This becomes evident as Chapter 18 recounts how Moshe wore himself down by attempting to adjudicate every dispute between Israelites on his own. Yitro observed this dysfunctional situation and convinced Moshe to appoint subordinates who could adjudicate most disputes while referring the most difficult cases to him. Thus, at the same time that Yitro’s religious identity underwent a transformation from pagan priest to believer in the Israelite God, the Israelites benefited from his outside perspective. His fresh set of eyes drew their attention to the need for building a proper justice system while they were stuck in the habit of doing what they had always done.
The narrative of Yitro serves as a reminder that just as we have a rich religious heritage that can provide a meaningful spiritual life to those who wish to join our community, we can also be enriched by those newcomers’ ability to observe things about our own community as outsiders that we may fail to recognize about ourselves.
Shabbat Shalom!
Rabbi Ezra Frazer
High School Limudei Qodesh Teacher