Yitro’s name wasn’t always Yitro. In fact, although our parsha begins by stating that, “Yitro, the minister of Midian, the father-in-law of Moshe, heard everything that God did to Moshe and to Israel …,” Rashi says that the name Yitro was conferred upon him when he converted to Judaism.
Hence, it seems that the name Yitro was a lofty name, given upon reaching a lofty status. If that’s so, as the Alshich asks, why then does the pasuk refer to him as the “minister of Midian?” (referencing his past as a priest in the practice of idolatry). Furthermore, asks the Alshich, why does the pasuk mention Yitro as the “father-in-law” of Moshe if the Torah has already (chp. 3) mentioned that earlier?
The Alshich continues: Many, many people—aside from Yitro—also heard about Kriyat Yam Suf! Furthermore, the midrash (Shemot Rabbah 21:6) says that the Torah does not state, “and the sea’ split,” but rather “and the water split,” thus teaching us that all the waters that were in all the springs, in the cisterns and in any place, split at that time. If so, wonders the Alshich, why is it that only Yitro—who was a priest in idolatry—came to convert, while no one else, even those who weren’t idolaters—did not?!
The Alshich explains this last question, through which explains the two aforementioned questions: Yitro had an advantage; he had a connection to Moshe Rabbeinu! Hence, the Alshich seems to explain that the Torah is teaching us that Yitro wanted to convert due to the fact that he was Moshe’s father-in-law; because of their connection. Through this relationship with Moshe, Yitro thus reached a level of clinging to Hashem (Torat Moshe, Yitro).
We can suggest that the Alshich’s idea may be learned from the Gemara (Ketubot 111) which quotes the pasuk, “But you who cling to Hashem, your God—you are all alive today,” and asks, “Now, is it possible to cling to the Shechina (Divine Presence)? But it is written, ‘for Hashem your God—He is a consuming fire!’” Rather, explains the Gemara, “whoever marries his daughter to a talmid chacham (Torah scholar) … Scripture reckons his [deed] as if he were clinging to the Shechina.” Thus, since Yitro married his daughter to Moshe, establishing a relationship between himself and Moshe, which perhaps ultimately caused him to come to convert and cling to the Shechina, to Hashem.
We can perhaps learn from the Alshich the amazing impact and benefit of being connected to a righteous person. Whereas the incredible, mind-boggling and virtually worldwide miracle of the splitting of the waters wasn’t enough to spur the rest of the world to join Judaism—and perhaps would not have sufficed for Yitro himself as the Alshich seems to imply—yet, the nature of having a connection to a tzaddik was what ultimately moved Yitro to convert and reach this tremendous spiritual height. We perhaps see from here that the positive impact of having a connection to a tzaddik can be more influential and beneficial for one’s growth than seeing open miracles.
Our parsha (18:12) relates that Yitro made a feast, “Yitro, the father-in-law of Moshe took an elevation-offering and feast-offerings for God; and Aharon and all the elders of Israel came to eat bread with the father-in-law of Moshe, before God.” Indeed, the pasuk concludes that they ate “before God,” and the Gemara learns: “Now, did they truly eat ‘before God’? But was it not before Moshe that they ate? Rather, this comes to tell you that whoever benefits from a meal at which a talmid chacham is [included] in, it is as if he benefits from the radiance of the Shechina.” Thus, in sharing a meal with Moshe, it was as if they ate before God.
Rav Henach Leibowitz points out that those who shared in this meal with Moshe merely benefitted from the same meal, and yet, just from this it was considered as if they benefited from the radiance of the Shechina! Why and how is that so? All they did was share a mere meal! Rav Leibowitz explains because a person becomes spiritually elevated and merits to achieve a greater level of spirituality when he associates with and is connected to a talmid chacham. When a person connects to and clings onto a talmid chacham for the sake of Heaven, even when that relationship is formed in the area of gashmiyut (physical matters)—like a meal—he will achieve this advanced state of spirituality, for it will lend itself to ultimately developing a relationship with him in spiritual matters as well (Chiddushei Halev, Yitro, 18:12).
We can learn from here that even when an interaction with a talmid chacham is related to physical matters, one can nevertheless be positively influenced and ultimately brought to a spiritual level of being connected to the radiance of the Shechina itself! This underscores the tremendous impact that can be attained by fostering a connection with talmidei chachamim and tzaddikim.
Binyamin is a graduate of Yeshivas Rabbeinu Yitchak Elchanan, and of WSSW.
