The modern insularity of the traditional Jewish community is
fascinating on many sociological levels. As pure as we often declare ourselves,
there are not a few ways in which the outside world has influenced our traditional
life, although we have often created weighty dispositions on why these are
acceptable. Lengthy, indeed unending, debates could be had over whether this is
good or bad, and why it is that in our most recent eras the Jewish people have
become particularly wary of outside influence. At the same time, it is
important to be honest with ourselves and recognize that sometimes good things come
from unexpected places.
This week, we read about Yisro, the father-in-law of Moshe.
Yisro was a man of great accomplishment who was seen as a leader among his own
people. According to the Midrash, he was once an advisor to Pharaoh and he was
a man who had explored every system of faith that then existed. In the Torah
itself, he is listed as a priest of Midian (Shemos 2:18). This man, this
foreigner who worshiped an array of false beliefs, is named seven times in the
first perek of this week’s parsha and referenced as Moshe/his father-in-law
without his name another seven times. For those familiar with the idea that the
Torah does not waste words, that is an exceptional number of mentions. Even
more so, the entire parsha is called in his name.
Yisro is best known for advising Moshe to set up a system of
judges and not to bear the burden of administrating Klal Yisrael by himself. He
came to Moshe, bringing Moshe’s wife Tzipora and their two sons, in the time
between the crossing of the Yam Suf and the arrival of Bnei Yisrael at Sinai.
Their reunion appears to have been one of great fanfare, with Moshe lavishing
attention upon his father-in-law. During this time, Moshe recounts all that has
happened and Yisro praises Hashem and acknowledges His power. The next day, Yisro
witnesses how Moshe single-handedly sits as magistrate settling disputes among
the people. Yisro’s great advice is to set up a layered system of judges so
that Moshe only has to deal with the most difficult of cases, leaving him time
for all of his other responsibilities.
To be honest, and perhaps the perspective is warped by
having lived in a society built upon the foundations of biblical law, this does
not seem like some sort of particularly brilliant, unfathomable idea. Certainly,
great empires, and even smaller fiefdoms of the time, had hierarchical systems.
So why does the Torah make such a big deal about Yisro’s suggestion?
There are several layers of answers. While it may not have
been a unique concept in the world, it was advice from which all of Klal
Yisrael benefitted, and for this reason it would be worth mentioning. Another
reason so many pasukim are dedicated to this topic is as a lesson of hakaras
hatov, recognizing the good; It is a reward for Yisro for the good that he did
for Klal Yisrael.
It might be, however, that Hashem wanted there to be a
written record of how Klal Yisrael can benefit from others. Although the
Midrash tells us that Yisro converted to Judaism, this is as yet to come. It is
obvious that he has great sympathy for the Israelites, especially after hearing
the details of their journey and the miraculous feats that brought them out of
Mitzrayim. Yisro makes his suggestion to Moshe without any motive other than to
benefit Moshe and Klal Yisrael, and his system is implemented even before the
Jewish people receive the Ten Commandments at Har Sinai.
After centuries of persecution, the modern Jewish community
is often loathe to let other people into their world. There are good reasons
for this, especially in a time when so many popular mores and morals are
antithetical to basic Torah values. From Parshas Yisro, however, we are given a
clear message that good advice can come from without just as much as from
within, and indeed, sometimes it takes an outside point of view to help us see
our challenges.
This Dvar Torah is dedicated for. a refuah shelaims for
Rivka bas Golda and liluy NIshmas Dovid Chaim ben Shmuel Yosef Hacohen
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