A Role Model to Emulate

An entire Torah portion is named after a righteous non-Jew, Yitro, who eventually converts to Judaism. Who is he? What is so outstanding about him that Moshe needs Yitro’s permission before embarking on his God-given assignment to take the Jews out of Egypt? When first introduced to Yitro, he is referred to as the Kohain of Midian. However, Rashi, quoting the Oral Law, tells us he is referred to in Tanach by seven  names: Yeter, Yitro, Chovav, Reuel, Chever, Putiel, and Keni. Why these different names?

Before answering these questions, we need a little background about Yitro. The Talmud Sotah, 11a, tells us that Pharaoh had three top advisors: Bilam, Job, and Yitro. When Pharaoh becomes worried about the growth of the Israelites in his country, he asks these advisors, “Come let us deal wisely with it,”(the Israelites: Shemot 1:10) Bilam counsels Pharaoh to throw the Jewish babies into the Nile, while Job remains silent.

No longer wanting to be part of Pharaoh’s cruel government, Yitro runs away in protest. He eventually settles in Midian where he is the Kohain of Midian (Shemot 2:16) The title “kohain,” priest, refers to someone dedicated to serving God. Yitro was a thinker and philosopher. He investigated all the different religions of his time and found them all to be lacking. Our rabbis say about Yitro, “He separated himself from idol worship.” (Rashi: Shemot 2:16) As a result of his philosophy of life, Yitro was isolated, excommunicated from the society of Midian.

His social standing in Midian explains why Yitro’s daughters were abused at the well when they came to draw water for their father’s sheep. Moshe, being a man of justice, intercedes on their behalf. In return for rescuing his daughters, Yitro extends a dinner invitation to Moshe. It is at this dinner that Moshe and Yitro strike up a lifelong friendship centered on their philosophic quest to understand God. Over time Moshe and Yitro forged a special relationship. (Shemot 2:17-21)

Out of this relationship, Moshe makes an astounding commitment to Yitro. The Torah records, “And Moshe consented to stay and dwell with the man (Yitro).” (Shemot 2:21) Rashi explains the word “ויואל” meaning “consented.” He tells us that this expression has the force of a legally binding oath. Even before Moshe marries Zipporah, Yitro’s daughter, he makes a commitment not to ever leave Yitro without first getting Yitro’s permission.

After Moshe’s encounter with God at the burning bush, the Torah informs us that Moshe had to ask and be granted permission from Yitro to leave him before he could go back to Egypt on God’s mission. “And Moshe went to his father-in-law, Yeter, and said, ’Please may I go and return to my brothers in Egypt?’ And Yitro said to Moshe, ‘Go in peace.’” (Shemot 4:18) Can you imagine telling God, “Wait a minute, God. I have a prior legal commitment to someone else before I embark on Your mission to save the Jews!” But that is what happened. Yitro, thankfully, gave his permission.

This relationship between Moshe and Yitro was not just an extraordinary son-in-law, father-in-law relation. Rather, it was based on the highest aspirations, to study about God and investigate how His wisdom is reflected in the universe. They were committed to each other as bound learning partners. Their devotion to this endeavor was primary and mutual. After close to 60 years of hiding, on the run from Pharaoh’s police (see Ramban’s commentary, Shemot 2:15), Moshe finds a likeminded person in Yitro with whom he can pursue knowledge and personal perfection.  While not in hiding, Yitro was nonetheless ostracized from his community. Yitro’s ideas and philosophy of life made him and his family outcasts in Midian.

Moshe too was persona non grata in Midian. To reflect this situation, Moshe names his first son, Gershom, explaining, “I was a stranger in a strange land.” Like Avraham in Canaan, Yitro and Moshe found themselves in an ethically and philosophically corrupt society. But unlike Avraham, as great as they were, Yitro and Moshe would have no positive influence on the citizens at all. Calling his son by the name Gershom would be a constant reminder that isolation is a positive experience when the societal mores are so distorted. Avraham was recognized as a prince in Canaan. Yitro and Moshe remained isolated and looked down upon in Midian.

Each of the seven names by which the Torah refers to Yitro indicates something special about him. The name Yeter refers to advice he gave to Moshe regarding the implementation of various levels of judges. This advice was agreed to by God and added to the Torah. When he converted and fulfilled the mitzvot, the Hebrew letter, “ו” was added to the end of his name, changing it from יתר to יתרו. Chovav reflects his love of the Torah, a commitment to the Torch’s way of life without any conflict. Chever, “friend,” connotes partnership. They were like partners in business who share their talents to achieve desired goals.

The name Reuel is a contraction of “ריע למקום” “a friend to God” similar in meaning to the expression used in the marriage blessing under the chupah, ”רעים האהובים ,” “beloved friends” or “beloved companions.” Yitro was on the level to relate to God as dearly and closely as any two people can be. Putiel, refers to his philosophic distance from all false ideologies as the Mechilta states, “He separated himself from idol worship.” Finally, Yitro was also called Keni, קנא “zealous” because he was zealous to bring the true ideas of God to the world; or the term Keni may derive from the word קנה ,“he acquired,” because he made the acquisition of Torah his primary goal.

This Shabbat, as we read the weekly portion and find additional contributions Yitro made to Judaism, we should be inspired to emulate him, his personality and his uncompromising quest to serve God.

Shabbat Shalom,

Rabbi Robert Kaplan