Ziv: Parashat Jethro

Light for the nations

This parasha takes its title from the name of a person, which is rare. This is the name of the father-in-law of Moses, who is not part of the people of Israel. In fact, he is a pagan, an idolatrous priest of Midian… However, this parasha also contains one of the most important events in the history of the covenant between God and His people, the giving of the Torah on Mount Sinai. The name Jethro can be likened to the root for “cord” (meitar. see Psalm 11:2): Moses’ father-in-law comes to attach the nations to the people of Israel at the same moment when the latter receives the tablets of the Law, which are compared to a marriage contract, a “ketuba”. This giving of the law happens in the desert, outside of the Land of Israel, to show its universality. But it is also in this parasha that Israel is called, for the first time, “am segoula” (19:5), a chosen people, or a precious people, set apart. These two dimensions are inseparable: Israel is chosen and set apart, but with a view to become a “light for the nations” by showing that one can lead a moral life by the observance of the Words received. The giving of the law on Sinai is celebrated in a special manner during the Feast of Shavuot, after Passover. Indeed, during this time of harvest, the Book of Ruth is read. She is, like Jethro, of the nations. Ruth had generously accepted to marry Boaz, who was destined for her by the law of levirate marriage. She was thus a source of blessing for Israel. Here, Jethro will teach Moses the art of governance with wisdom, by delegating his authority to the elders and the chiefs who would assist him in his mission of guiding the Hebrew people - a blessing, and they could also be a blessing in their own right. This is what was spoken to Abraham: “I will bless those who bless you”. However, here, Jethro the Midianite blesses the God of Israel (18:10).

Tradition has asked the question: what did the people of Israel hear at Sinai. There is a midrash that says that what was heard was only the first word of the Decalogue: Anokhi… I am. This affirmation of the Presence contains all the rest of the words, which are not, properly speaking, commandments: there aren’t any conditions. It is not said: if you do not,... then,... but: you shall do. These principles are absolute and universal norms, beyond any legal observances. On the other hand, to say that the affirmation of the Divine Presence summarizes the ten words, is to show that the relationship with our neighbor concerns directly our relationship with God… Rabbi Mendel of Rimanov teaches that we have only heard the first letter of the ten commandments, the Alef. However, the Alef is mute… it is in the silence of the Divine Presence that the people heard and understood how they should act, which the need for language. Shabbat Shalom.