Parashat Yitro- Learning From Yitro’s Example

After the Torah told of Beneh Yisrael’s departure from Egypt, it spoke of their experiences in the desert. It described the great miracles performed for them, showing us how G-d cared for our ancestors and ensured their sustenance and protection. All these stories were leading to what we might call the “crescendo,” the purpose for which Beneh Yisrael left Egypt – their receiving the Torah at Mount Sinai. We find, however, one section which seems out of place. Just prior to the story of Matan Torah, the Torah found it necessary to tell us about the arrival of Yitro, the father-in-law of Moshe Rabbenu. The Torah goes into great detail, informing us of the great honor with which Moshe and the other leaders welcomed Yitro, and of how Yitro assisted Moshe by advising him to establish a network of judges. Why is this narrative included as part of the Torah’s presentation of the events that led to Matan Torah? Why is this story significant enough to be mentioned just prior to the Revelation at Sinai? Rav Leibele Eiger (Poland, 1818-1888), in Torat Emet, explains that this story is told to teach us that nobody should ever despair. Yitro was a pagan priest, and the Sages tell that he explored and practiced every form of idolatry before finally arriving at the belief in the one, true G-d. His arrival, and his acceptance by Beneh Yisrael, teaches us that it is never too late for a person to embrace the Torah. Once Yitro made the decision to join Beneh Yisrael, his idolatrous past did not matter. He did not say to himself, “Why should I bother? They have been part of this religion since the days of Abraham, Yishak and Yaakob. It’s too late for me. I’m from a pagan background, and I’ve always been a pagan. I was even a priest! I can’t suddenly come now, at my age, and join them!” Yitro did not think this way. Because once he decided to embark on this new journey, he was warmly accepted and embraced. This is the critically important message that the Torah wished to convey to us before telling us about Matan Torah. It wanted to teach us that it is never too late to accept the Torah. No matter how old we are, and no matter what we’ve done in the past, we are still encouraged to “come to Sinai,” to commit ourselves to the Torah, and build a relationship with Hashem. There is also an additional lesson we learn from Yitro. The opening verse of Parashat Yitro describes Yitro as “Kohen Midyan,” which is commonly translated as “the priest of Midyan.” Indeed, Yitro was a pagan religious leader. However, Rashi, commenting to the first instance of the word “Kohen” in the Torah (“Admat Ha’kohanim” – Bereshit 47:22), writes that sometimes, this word denotes prominence and prestige, and not a position of leadership. Importantly, Rashi cites the verse in our Parasha – “Kohen Midyan” – as an example of where “Kohen” is used to mean distinction, as opposed to religious leadership. According to Rashi, then, the Torah here emphasizes that Yitro was a distinguished person, who enjoyed wealth and prestige. And, several verses later in our Parasha (18:5), the Torah states that Yitro came “El Ha’midbar” – “to the desert.” Rashi comments that the Torah speaks in praise of Yitro, who “sat in the glory of the world” – with wealth and honor, and gave it all up to join Beneh Yisrael in the barren desert. Yitro, the “Kohen,” enjoyed material comforts and prestige, but he decided to sacrifice it all to come to the desert. Yitro shows us that in order to accept the Torah and be part of G-d’s treasured nation, one needs to make sacrifices. One cannot expect to commit himself to Torah without giving up some comforts, conveniences and luxuries. Of course, we are not expected to live in a “desert,” with only our bare necessities, as our ancestors did for forty years. We are, however, expected to make sacrifices, just as Yitro did. Torah life is exceedingly rewarding, but we must be prepared to put in the work, to exert effort, and to make sacrifices. The story of Yitro is told before Matan Torah to remind us that in order to fully commit ourselves to Torah study and observance, we must be prepared to give up certain comforts and conveniences in exchange for the unparalleled joy and privilege of serving our Creator.