Posted on 01/27/2016 4:06:46 PM PST by Zionist Conspirator
Yitro is one of the most enigmatic figures in the entire Torah. He is introduced to us as an adviser to Pharaoh (Sotah 11a) who was told about a plan to enslave and kill members of the Hebrew nation living in Egypt. In that meeting, Yitro counseled the Egyptian monarch not to harm the Hebrews. His first appearance in the lines of the written Torah occurs in parashat Shemos, as the father of Tziporah, who would marry Moshe Rabbeinu.
In this week's parshah, Yitro comes with his daughter and grandsons and meets up with Moshe in the wilderness. Though warmly welcomed and revered, he remains but for a short while and then returns home. That is the last we hear of him. Yet despite Yitro's limited role in the lines of the Torah, his impact on Jewish thinking and practice has been significant, during his lifetime and for all subsequent generations.
The first instance of Yitro's influence occurred in Midian. As a pre-condition for giving his daughter's hand in marriage, Yitro made of Moshe a most unusual demand.
When Moshe asked Yitro to give him his daughter Tziporah as a wife, Yitro said, "Accept one thing I will tell you and I will give her to you." "What is it?" asked Moshe. Yitro replied, "The first son who will be born to you should be designated for idolatry; from then on, for Heaven." [Moshe] accepted this. Yitro said, "Take an oath on it," and he took an oath, as it says, "vayoel Moshe" (Shemos 2:21); the word "vayoel" always means an oath. [Mechilta, Parashat Yitro]
This midrash is quite difficult to understand. We know that Yitro had been ostracized in Midian following his rejection of idolatry (see Rashi's commentary to Shemos 2:16-17). Although Yitro himself had been an idolatrous priest for many years, he eventually came to the realization that religious truth lay elsewhere. It was this realization that allowed him to fully appreciate the splitting of the Yam Suf and the giving of the Torah in a manner that other people could or would not hear (see Shemos 18:1 and Rashi's commentary).
How is it then that this same Yitro would require his future son-in-law Moshe to dedicate his firstborn son to the same idolatry he himself had rejected? In addition, how is it that Moshe, the future leader of the Jewish people and the greatest prophet who ever lived, could have consented to such a seemingly preposterous precondition?
Rav Shimon Schwab suggests that in effect there was a great philosophical debate between Moshe and Yitro. Moshe had been raised as an observant Jew since birth. From the day he was born he had been the recipient of a tradition that stressed Torah study and proper Jewish values. Concepts basic to our religion permeated his very essence. It was this pure mesorah that Moshe wished to pass on to his own children.
Yitro, on the other hand, arrived at the truth through a very different set of circumstances. He had devoted his entire life to idolatry, only to later realize the futility of his efforts. Even though he now recognized Judaism as the Ultimate Truth, he still wanted his grandchildren to be able to be subjected to the same process of being exposed to and rejecting falsehood that he himself experienced. It was only after such a search for truth, he felt, that they could truly appreciate what it was that Judaism had to offer.
As a result of this debate, Moshe and Yitro arrived at a compromise. Moshe, in the end, never committed his firstborn son to idolatry. Neither did Yitro really request that his first grandson be groomed in that direction. Instead, they agreed that Moshe's first son would be given the option to choose between good and evil. He would be exposed to external ideas and values, with the hope he would emerge with a deeper and more meaningful appreciation of Hashem and the Torah.
Unfortunately, as Rav Eliyahu Dessler points out, the results of this decision were far from what either man had envisioned. None of Moshe's direct descendants emerged as Torah leaders of subsequent generations. In fact, his grandson was the idolatrous priest of the cult known as Pesel Micha (see Shoftim 18:30 and the commentary of Rashi). Even though Yitro had only the best of intentions, the ultimate consequence of his request was disastrous.
The debate of Moshe and Yitro continues to be relevant in our times as well. As parents and educators, we are often faced with a similar dilemma. How much exposure do we allow our children to the outside world, particularly today when we are in competition with outside forces for the very souls of our children? Certainly, there is no easy answer to this question.
Without a doubt, we should aim to create and sustain the type of insular environment that reduces harmful outside influences. The negative temptations that exist are very powerful and, once incorporated in our lives, are difficult to overcome. (Rav Dessler, in his explanation of the above Midrash, states that the environment in Yitro's home did not as yet reflect his ultimate acceptance of Hashem as God. As such, there was enough residual negativity to influence Moshe into accepting his preposterous demand. Imagine how much more of a negative influence is created by an environment such as ours, particularly when the ones who are affected hold nowhere near the same degree of spiritual strength and fortitude possessed by Moshe Rabbeinu.)
At the same time, we must also take pains to ensure that our children not be overwhelmed by the challenges and experiences life will invariably present. When they leave the shelter of the yeshiva they will be faced with difficult tests, ones never experienced by previous generations. We simply cannot completely shield our children from all these temptations. Rather, we must instill within them a love for Yiddishkeit that is of such a magnitude they will have the fortitude necessary to resist and ultimately reject these outside forces.
This week's parshah opens with a scathing criticism Yitro directed at Moshe Rabbeinu when he set out to relieve his son-in-law of much of the latter's enormous judicial responsibility.
Moshe sat to judge the people . . . from the morning to the evening. And when Moshe's father-in-law saw all that he did . . . he said . . . "Why do you sit by yourself alone, and all the people stand by you from morning to evening?" And Moshe said to his father-in-law, "Because the people come to me to inquire of Hashem . . . "
Moshe's father-in-law said to him, "The thing you are doing is not good. You will surely wear yourself out, both you and these people who are with you, for the matter is too heavy for you; you cannot do it alone. . . . You shall appoint over [the people] leaders over thousands, leaders over hundreds, leaders over fifties, and leaders over tens . . . [Shemos 18:13-21]
However, upon further analysis it becomes clear that physical fatigue per se was not Yitro's primary concern. "Is it possible," asks Rashi, that Moshe was unable to judge [Bnei] Yisrael [independently]? The man who brought them out of Egypt, who split the sea for them, who caused the manna to fall, who piled up the quails, was unable to judge them? (Rashi on Devarim 1:9)
Rather, Yitro understood that if the Torah were to be properly understood and transmitted to future generations, the process would have to involve others, even if those others were on a substantially lower level than their leader. In fact, he was so convinced of the correctness of his position that he invoked Hashem as the final arbiter, going so far as to dare Him, as it were, to support his position.
With Hashem's support, Moshe naturally "obeyed his father in law, and did all that he said" (Shemos 18:24).
If viewed simply as a matter of information transference, there is no question that Moshe's position was correct. After all, how can one dare suggest it would be better to hear words of Torah from anyone other than Hashem, or, l'havdil, His most faithful servant?
However, if we are to view limmud haTorah as a process in which each individual is to achieve a degree of personal creative expression and establish his own unique bond, then more room had to be given to each person to achieve that sense of deep connection. "Torah must never be perceived as outdated and irrelevant. It must always be viewed as something fresh and current that everyone runs to receive." (Sifri, Ve'eschanan 33) And so it was, for many generations.
In the land of Israel of old, each generation had the opportunity to mold the nation in its own direction, for a high court could overturn the decisions of its predecessors. And whatever could be extrapolated by the various rules of the Torah, any local court could express through their own insight . . . . Now [however] that the environment for real study has been lost, no court has the authority to innovate . . . so there is nothing left [by] which a generation can express its creativity, nothing they can add . . . [Meshech Chochma, Vayikra 26:44]
During the past two millennia, the Torah necessarily became confined through its redaction. Opportunities for creativity were greatly reduced, to the point where new experiences, created largely out of suffering and relocation, were needed, as it were, to present opportunities for self-fulfillment. If not for them, our innate drive for creativity and personal achievement would only be able to find broader expression through external means, often with catastrophic results.
What happens to the creative drives of a human being who thrives on the fresh and innovative? They find their outlet in foreign pastures . . . mistaking Berlin for Yerushalayim . . . . Then will come the "storm" that will leave them stranded in a new land . . . where the survivors will rest a bit, rediscover their roots, and begin to rebuild the Torah from scratch . . . recreating what was lost . . . . This has been the repeated cycle ever since Yisrael began its wanderings. [Ibid]
Yitro understood that in order for the Torah to retain its central place in the future of Klal Yisrael, it would be necessary to ensure its vitality through personal connection. It is our responsibility, particularly as we continue to suffer the lasting effects of recent physical and assimilationist onslaughts, to further develop that connection, and utilize all our creative energies and resources to help rekindle the dormant spiritual spark that lies within each Jew.
As an executive coach, I like to point out that while Yitro's primary objective was Torah preservation, he also taught Moshe the skill and value of delegation. Yitro understood the necessity for a Jewish leader to transfer certain responsibilities to others in order to alleviate some of the burden of instruction and judgment.
As a prerequisite for such transference, Yitro stressed the need to closely scrutinize each potential appointee's credentials as well as their character. He understood that if he were going to succeed in reducing the nation's dependency on his son-in-law, he would first have to assure Moshe that he could entrust this sacred mission to others. It was absolutely untenable to either man to consider that someone who represented Hashem's law could be open to accusations of greed or corruption. Only men of unquestionable moral fiber who were above the lure of economic and political gain would do.
Trust is just one crucial element of effective delegation and teamwork. There are many other considerations leaders should bear in mind when thinking about handing over responsibilities to others. These include:
* Decide what to delegate. Start with a small project or one that doesn't have to be completed in a specific manner. This keeps the temperature low and the end goal in close sight. Leave ample time for mistakes. They will invariably occur, and that needs to be factored in from the outset.
* Pick the right person or group. Take time to understand the strengths and weaknesses of the members of your team. Select those you're confident can do the job well. They should be self-motivated and comfortable working without constant supervision.
* Provide clarity about the assignment and the expected outcome. Include timelines and deliverables and provide a template or guidelines for the project. The more you can spell out the intent in detail, the less the risk of subsequent confusion or error.
* Grant the necessary authority. Supply the necessary power and leeway for your coworker to find the best approach on his own. This increases his creativity and initiative while boosting his self-esteem.
* Monitor progress. Stay on top of things and correct or redirect when necessary. This motivates colleagues (who won't feel abandoned) and helps you catch problems early.
* Recognize key milestones and celebrate successes. Anything from a simple "thank you" or "well done" to arranging for awards, gifts, or bonuses. Share any rewards or accolades you may receive for the project.
Though Yitro is not one of the first names that come to mind when discussing the topic of key Torah personalities, there is no question that his impact and influence were significant on those around him and on all future generations.
To my fellow rednecks: "Yitro" is the original Hebrew form of "Jethro"--the big feller with the big appetite.
Ping.
Very nice. I was going to post a shiur that includes this midrash. Standby.
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