Torah Commentary - Yitro
*Commentary courtesy of Menahem Me-Zahav
Our Sidrah today is unique. It is one of two Sidrot in the Torah named after a non-Jew. It starts as follows: “Vayishma Yitro – And Jethro, the priest of Median, heard all that God has done for Moses and his people Israel” (Exodos18:1).
Jethro – Moses’ Father in Law - Loves the Jewish People.
Jethro comes to visit Moses and the people of Israel. The visit takes place, shortly after the big victory over the mighty Egyptian army, that drowned in the Red Sea. Jethro’s daughter & Moses’ wife, Ziporah with their two sons Gershom and Eliezer (who stayed behind in Median), accompany Jethro in order to join their husband and father - Moses. Jethro, upon hearing all the good news, rejoices, blesses and offers thanksgivings to God.
Jethro’s Contribution to the Jewish Judicial System.
During his visit, Jethro observes how the affairs of the Jewish people are run. He is amazed to learn that it is strictly a “one-man’s show”. All the judicial duties are fulfilled by Moses personally. Moses presides as the sole judge over close to a million people. Jethro tells Moses that since such a system cannot survive, he (Jethro) has a suggestion that will remedy the situation. Jethro’s advice is stunning in its simplicity and practicality. Moses should delegate authority to a new judicial system. “And set these over them: chiefs of thousands, hundreds, fifties and tens” (Exodos 18:21).
These designated ‘lower court’ judges will handle all day-to-day cases. Only the unresolved cases will be referred to Moses himself, who will be acting as a ‘supreme’ judge. “And have them bring every major dispute unto you” (Exodos 18:22). Moses takes Jethro’s advice and it becomes the foundation of the future Jewish legal system.
Jethro’s Name will Forever be Associated, with the Sidrah that Contains the 10 Commandments.
Our sages felt great indebtedness towards Jethro, for his remarkable contribution to our judicial system.
As a token of their gratitude - the Sidrah that was to carry Jethro’s name, was also destined to encompass the Ten Commandments, our first code of laws, an unparalleled honor.
The Ten Commandments - Asseret Ha’dibrot.
The Israelites resume their journey and exactly 3 months after leaving Egypt, they arrive at Mount Sinai. God promises them that their destiny is to be “a Kingdom of Kohanim (Consecrated people) and a Holy Nation” (Exodos 19:6). Three days later, amid a fierce thunder storm, lightening and heavy smoke, God gives the Ten Commandments to the Jewish people.
Here is part of the 4th Command: “Zachor - Remember - the Shabbat Day to keep it holy. Six days shalt thou labor and do all thy work and the 7th day is a Shabbat unto the Lord thy God…As in Six days God created the world and all its inhabitants and on the 7th day He rested” (Exodus 20:8-12).
The First Two Commands - What Separates them from the other Eight Commands.
Traditionally, the first 2 Commands were spoken by God Himself. These 2 Commands use the word “Anochi” meaning “I”, that is a “first person” format which implies that God Himself was addressing the Jewish people.
The 1st Cpmmand: “Anochi Hashem Elohecha Asher Hotzeiticha Me’Eretz Mitzraim.,.
The 2nd Command: “Loh Ta’asse Lecha Pessel Ve’chol Tmunah…Ki Anochi Hashem Elohecha…
The above, is substantiated as well, by the Torah’s text: “And all the people were witnessing the thunderous voice, the lightening, the horn and the smoke and they trembled in fear…and they begged Moses: You speak to us and not God lest we all die” (Exodos 20:15-16). Moses agreed. He then stood close to the mountain to hear and relate God’s words to the Israelites, who kept their distance for the remaining commandments (Exodos 20:18).
How do we Notice in Reality, the Difference Between the 1st Two Commands to the other Eight?
While chanting the 10 Commandments in the Synagogue, the Torah Reader combines the first Two Commands. We can notice it, as The Torah Reader does not pause between the first and the second Command. This creates the effect, that these 2 commands, are in realty ONE Command.
The remaining Eight Commands, are all separated from each other. We can then notice that the Torah Reader pauses slightly, after each one of these Eight Commands.
The Ten Commandments have a Distinct Purpose.
The Ten Commandments having a Devine Origin, teach us humans, that there is an everlasting distinction between right and wrong. There are unambiguous requirements of life that we must observe. Conversely, there are situations in life which absolutely and unmistakably have to be avoided.
It is customary to stand up in honor of the Ten Commandments.
Haftarah: Isaiah 6:1–13, 7:1-6, 9:3-6. Page 452.
The Prophet Isaiah, son of Amotz was born in Jerusalem (Judea) into a noble family (circa 760 BCE).
He started his prophecy in the year of King Uzziah’s death (740 BCE). There was always tension between the Kingdom of Judea and the Northern Kingdom of Israel (Samaria). During the reign of King Ahaz (of Judea), an alliance between Samaria (Northern Kingdom of Israel) and the waning kingdom of Aram was formed. King Ahaz, then joined the rising power Assyria, to alleviate the military pressure against Judea. This is the backdrop to our Haftarah.
The Haftarah encompasses three segments from the book of Isaiah.
1st Segment: Isaiah 6:1-13. The 1st segment is dedicated to Isaiah’s divine commission as a prophet. His consecration as a man of God occurs in the last year of King Uzziah’s reign. Isaiah is destined to deliver God’s message to his Israelite brethren. “And I (Isaiah) heard God’s voice asking: Who shall be my messenger? And I said: Here I am, please send me” (Isaiah 6:8).
2nd Segment: Isaiah 7:1-6. The 2nd portion, is intended to boost King Ahaz (of Judea and the grandson of King Uzziah’s) belief in God, so that he triumphs in the conflict, he has with Samaria & Aram who joined forces against him. “Do not fear from these two remnants of smoking torches, (represented by) Retzin - King of Aram and (Pekach) Ben Remalyahu (King of Israel, Isaiah 7:4).
3rd Segment: Isaiah 9:5-6. In the final segment, Isaiah the great consoler of the Jewish people envisions Messianic Justice. He then promises: "The growth of government and Shalom upon the Throne of David that may be established in justice and in Tzedakah forever” (Isaiah 9:6).
The linkage to our Sidrah is the appearance of God to Isaiah amid great noise and smoke (Isaiah 6:1- 4) and the appearance of God to the Jewish people amid “thunder, lightning, horns and smoke” (In our Sidrah, Exodus 19:16-19). There is another similarity, between the two men’s (Moses’ and Isaiah’s) reluctance – almost refusal, to undertake God’s mission. In a previous reading we learn that: “And Moses said to God: Who am I, that I should go to Pharaoh, to free the Israelites from Egypt (Exodus 3:11)”. In today’s Haftarah we observe Isaiah’s claim of “having unclean lips and living among people who (also) have unclean lips” (Isaiah 6:5). Both seem to suggest, that their respective shortcomings, should render each one, unfit to be a Man of God.
Needless to say, that in both cases, God overrides their hesitancy, and reaffirms His original ruling, that each one of them - in his own generation – will be God’s messenger.
Trivia
Q1. What is the origin of the word “Shabbat”?
A1. The word “Shabbat” is derived from the Hebrew word Shavat. It shows up for the first time in the
Torah, at the creation of the world (Genesis 2:3): “And God blessed the Seventh day and
declared it Holy, since on this day, God Ceased (Shavat) from all his work of creation”.
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The word “Shabbat” shows up, for the second time in the Torah, today, in the 4th command.
“Remember the Shabbat Day to keep it holy”.
Q2. When will the Ten Commandments be read again?
A2. The Ten Commandments will be read again, on the Holiday of Shavuot (Which is also named:
”The Holiday of Matan Torah” (The Holiday of Receiving the Torah).
Then, the Ten commandments will be repeated by Moses (with minor differences), as part of
Moses’ final will and testament (Deuteronomy, 5:6-18).
